T85n2778_凈名經關中釋抄
大正藏第 85 冊 No. 2778 凈名經關中釋抄
No. 2778 [cf. No. 2777]
凈名經關中釋抄捲上
沙門道液撰集
天臺云。此經理致深遠言旨淵玄。若但依文帖釋。恐指事數而已。一教宗極終自難量。猶須略忖幽微顯不思議旨趣。今輒于文前撰五重玄義。第一釋名。第二齣體。第三明宗。第四辯力用。第五判教相。
此名不思議人法是名。不思議真性解脫為體。不思議佛國因果為宗。不思議權實折伏為力用。不思議帶偏顯圓為教相。故今明此經。始從如是我聞終乎歡喜奉行。皆明不思議也。所以五義次第爾者。雖理絕名言。非言無以設教。故於無名之道假名相說而名以召法法以應名。是以經之指歸蘊在名內。故先標名。夫尋名得理。理即真性解脫。真性解脫即經之體也。故次出經體。體不孤致。求之有方涉行修因然後致果。故用因果為入理綱宗。行因得果。即能巧用權實。析伏攝受利益眾生。故次明力用。聖人設教隨逗根緣。根緣不一。是以教有同異。故次明教相也。
第一釋名門中復有三意。初辯教起所由。次明翻譯帝代。后正釋經題。初教起所由有通有別。通明諸經者有三意。一為滿本願故一切諸佛行菩薩道。皆發四弘誓願。今
【現代漢語翻譯】 現代漢語譯本 大正藏第 85 冊 No. 2778 凈名經關中釋抄
No. 2778 [cf. No. 2777]
凈名經關中釋抄捲上
沙門道液撰集
天臺宗說，這部經典的義理深遠，言辭精妙玄奧。如果只是按照字面意思解釋，恐怕只是在計數而已。一個教派的宗旨最終難以衡量，仍然需要稍微揣測其中幽深微妙之處，顯現不可思議的旨趣。現在我嘗試在正文之前撰寫五重玄義：第一是解釋經名，第二是闡述經體，第三是闡明經宗，第四是辨析經的力用，第五是判別經的教相。
這部經的名稱是『不思議人法』，經體是『不思議真性解脫』，經宗是『不思議佛國因果』，經的力用是『不思議權實折伏』，經的教相是『不思議帶偏顯圓』。因此，現在闡明這部經，從『如是我聞』開始，到『歡喜奉行』結束，都是在闡明『不思議』。之所以這五種意義有這樣的先後順序，是因為雖然真理超越了名言，但沒有言語就無法設立教義。所以在沒有名稱的道路上，假借名稱來進行解說，用名稱來召喚法，用法來回應名稱。因此，經典的指歸蘊含在名稱之中，所以首先標明名稱。探尋名稱就能得到真理，真理就是真性解脫，真性解脫就是經的本體。所以其次闡述經體。經體不會孤立存在，尋求它有一定的方法，需要經歷修行因，然後才能獲得果報。所以用因果作為進入真理的綱領和宗旨。修行因就能得到果報，就能巧妙地運用權實，分析降伏和攝受，利益眾生。所以其次闡明力用。聖人設立教義，是隨著眾生的根器和緣分而定的。眾生的根器和緣分不盡相同，所以教義也有相同和不同之處。所以其次闡明教相。
第一，在解釋經名這一部分中，又有三重含義。首先是辨析教義產生的緣由，其次是說明翻譯的朝代，最後是正式解釋經題。首先，教義產生的緣由有共通之處，也有特殊之處。普遍地說明諸經，有三重含義。一是為滿足根本的願望，一切諸佛在修行菩薩道時，都發下了四弘誓願。
【English Translation】 English version T. 85, No. 2778 A Commentary on the Vimalakirti Sutra by Guanzhong
No. 2778 [cf. No. 2777]
A Commentary on the Vimalakirti Sutra by Guanzhong, Volume 1
Compiled by Shramana Daoye
The Tiantai school says that the principles of this sutra are profound and far-reaching, and the language is subtle and abstruse. If we simply interpret it according to the literal meaning, I am afraid that we are only counting things. The ultimate goal of a school is difficult to measure, and we still need to speculate slightly on the profound and subtle aspects, revealing the inconceivable purpose. Now I will try to write five layers of profound meanings before the text: first, to explain the name of the sutra; second, to explain the substance of the sutra; third, to clarify the doctrine of the sutra; fourth, to analyze the power of the sutra; and fifth, to distinguish the classification of the sutra.
The name of this sutra is 'Inconceivable Person and Dharma', the substance of the sutra is 'Inconceivable True Nature Liberation', the doctrine of the sutra is 'Inconceivable Buddha Land Cause and Effect', the power of the sutra is 'Inconceivable Expedient and Real Subjugation', and the classification of the sutra is 'Inconceivable Showing the Round through the Provisional'. Therefore, now explaining this sutra, from 'Thus have I heard' to 'Joyfully practice', is all about explaining 'inconceivable'. The reason why these five meanings are in this order is that although the truth transcends words, without words there is no way to establish doctrine. Therefore, on the path without a name, we borrow names to explain, using names to summon the Dharma, and using the Dharma to respond to the name. Therefore, the guiding principle of the sutra is contained within the name, so we first mark the name. Seeking the name can lead to the truth, and the truth is true nature liberation, which is the substance of the sutra. Therefore, we then explain the substance of the sutra. The substance does not exist in isolation, and there is a method to seek it, requiring the experience of cultivating the cause and then obtaining the result. Therefore, we use cause and effect as the guiding principle and doctrine for entering the truth. Cultivating the cause can lead to the result, and we can skillfully use the expedient and the real, analyzing, subduing, and embracing, benefiting sentient beings. Therefore, we then explain the power. The sages establish doctrines according to the roots and conditions of sentient beings. The roots and conditions of sentient beings are not the same, so the doctrines also have similarities and differences. Therefore, we then explain the classification of the sutra.
First, in the part of explaining the name of the sutra, there are three meanings. The first is to analyze the reasons for the emergence of the doctrine, the second is to explain the dynasty of translation, and the last is to formally explain the title of the sutra. First, the reasons for the emergence of the doctrine have commonalities and particularities. Generally speaking of the sutras, there are three meanings. One is to fulfill the fundamental vows. All Buddhas, when practicing the Bodhisattva path, make the four great vows.
為答初眾生無邊誓願度故說教也。故肇師云。結僧那於始心終大悲以赴難。如下文云。菩薩取于凈國者皆為饒益諸眾生故。又法華經云。我本立誓願欲令一切眾如我等無異。二為酬請主故。如法華經明。如來成道經三七日。梵王帝釋及四天王請佛轉法輪。問。梵王等請佛三轉十二行法輪。豈請轉大乘耶。答。大論明說般若。由是酬王請。故知亦請大也。又下經中天帝四王皆發誓弘經。豈非慶佛酬請故也。三為赴根緣故。但佛大慈悲根熟即化。何必要須請也。故文云眾人不請友而安之。菩薩尚爾。況如來耶。問。根緣多種。如何稱會。答。如來以四悉檀赴諸根緣故能會不失機。然大經明。生生等不可說。以因緣故亦可得說。因緣者即悉檀方便也。是生眾教之緣。是起眾行之因。將明此義三門分別。第一翻名解釋。第二辯其體相。第三明發起教行。初翻釋者。悉檀者。或云有翻。或云無翻。其意如釋經字中明。言有翻者。或云宗成。或云墨。或云印。或雲實。或云成就究竟等。如是對翻非一。難可定存。此隨根說法離文字之宗印等也。南嶽師云。此例如大涅槃經梵漢稱也。悉是隨音。檀是梵語。悉之言遍。檀翻為施。佛以此法遍施眾生故云也。第二辯相者。一世界。二各各為人。三對治。四第一義。大聖為破外道邪四悉檀
【現代漢語翻譯】 現代漢語譯本： 爲了回答最初的，眾生無邊誓願要救度，所以宣說教法。所以肇法師說：『在最初的發心時就結下僧那（Samghata，指一種袈裟），最終以大悲心去赴難。』如下文所說：『菩薩取于清凈國土，都是爲了饒益一切眾生。』又《法華經》說：『我本立下誓願，要讓一切眾生都如我一樣，沒有差別。』 第二，爲了酬謝邀請者。如《法華經》所說，如來成道后經過三七日，梵王（Brahmā，色界天之主）、帝釋（Indra，忉利天之主）以及四大天王（Four Heavenly Kings，佛教的護法神）請求佛陀轉法輪。問：梵王等請求佛陀三轉十二行法輪，難道是請求轉大乘佛法嗎？答：《大智度論》明確說明般若（Prajna，智慧）是因為酬謝梵王的請求。所以可知他們也請求了轉大乘佛法。而且下文經中，天帝（Deva，天神）和四大天王都發誓弘揚佛經，難道不是爲了慶賀佛陀，酬謝他們的請求嗎？ 第三，爲了適應眾生的根器和因緣。佛陀以大慈悲心，在眾生的根器成熟時就進行教化，何必要求邀請呢？所以經文說：『眾人不請，友而安之。』菩薩尚且如此，更何況如來呢？問：眾生的根器和因緣多種多樣，如何才能恰當適應呢？答：如來以四悉檀（Four kinds of approach，四種成就）來適應各種根器和因緣，所以能夠恰當適應而不失時機。然而《大般涅槃經》說明，生生等等是不可說的，因為因緣的緣故也可以說。因緣就是悉檀的方便。是產生各種教法的緣起，是發起各種修行的原因。將要闡明這個意義，從三個方面分別：第一，翻譯名稱並解釋含義；第二，辨析它的體性和相狀；第三，闡明發起教法和修行。首先是翻譯和解釋名稱。悉檀，有的說可以翻譯，有的說不能翻譯。它的意思如解釋『經』字時所說。說可以翻譯的，或者說是『宗成』，或者說是『墨』，或者說是『印』，或者說是『實』，或者說是『成就究竟』等等。這樣對應的翻譯不止一種，難以確定保留哪一種。這是隨著眾生的根器說法，是離開文字的宗印等等。南嶽慧思禪師說，這就像《大般涅槃經》中梵語和漢語的稱呼一樣。『悉』是隨音，『檀』是梵語。『悉』的意思是『普遍』，『檀』翻譯為『施捨』。佛陀用這種方法普遍施捨給眾生，所以這樣說。 第二，辨析四悉檀的體相：一、世界悉檀（Worldly approach），二、各各為人悉檀（Individual approach），三、對治悉檀（Antidotal approach），四、第一義悉檀（Supreme truth approach）。大聖爲了破除外道的邪見，運用四悉檀。
【English Translation】 English version: To answer the initial vow to deliver all sentient beings, which is boundless, the teachings are expounded. Therefore, Master Zhao said: 'At the very beginning of aspiration, one forms the Samghata (a type of monastic robe), and ultimately, with great compassion, faces difficulties.' As stated in the following text: 'Bodhisattvas who take to pure lands do so to benefit all sentient beings.' Furthermore, the Lotus Sutra states: 'I originally made a vow to make all beings equal to me, without any difference.' Secondly, to repay the inviters. As the Lotus Sutra clarifies, after the Tathagata (Tathāgata, 'Thus Gone One', an epithet of the Buddha) attained enlightenment and passed three weeks, Brahma (Brahmā, lord of the Form Realm), Indra (Indra, lord of the Trayastrimsa Heaven), and the Four Heavenly Kings (Four Heavenly Kings, guardians of Buddhism) requested the Buddha to turn the Dharma wheel. Question: Did Brahma and others request the Buddha to turn the twelve-phased Dharma wheel of the Three Turnings, or were they requesting the turning of the Mahayana (Mahāyāna, 'Great Vehicle') Dharma? Answer: The Mahaprajnaparamita Sastra (Mahāprajñāpāramitā-śāstra) clearly states that Prajna (Prajna, wisdom) was expounded to repay Brahma's request. Therefore, it is known that they also requested the turning of the Great Vehicle Dharma. Moreover, in the following sutra, the Deva (Deva, a god) and the Four Heavenly Kings all vowed to propagate the sutra. Isn't this to celebrate the Buddha and repay their request? Thirdly, to suit the capacities and conditions of sentient beings. The Buddha, with great compassion, teaches when the capacities of sentient beings are ripe, so why is an invitation necessary? Therefore, the text says: 'Without being asked, one befriends and comforts others.' Even Bodhisattvas do this, let alone the Tathagata. Question: The capacities and conditions of sentient beings are diverse, how can they be appropriately suited? Answer: The Tathagata uses the Four Kinds of Approach (Four kinds of approach, four kinds of accomplishment) to suit various capacities and conditions, so he can appropriately adapt without missing the opportunity. However, the Mahaparinirvana Sutra (Mahāparinirvāṇa Sūtra) explains that births and so on are unspeakable, but because of conditions, they can also be spoken. Conditions are the expedient means of the Four Kinds of Approach. They are the causes for the arising of various teachings and the reasons for initiating various practices. To clarify this meaning, it will be discussed in three aspects: first, translating the names and explaining their meanings; second, analyzing their substance and characteristics; third, clarifying the initiation of teachings and practices. First is the translation and explanation of the names. The Four Kinds of Approach, some say it can be translated, some say it cannot. Its meaning is as explained when interpreting the word 'Sutra'. Those who say it can be translated, say it is 'completion of the doctrine', or 'ink', or 'seal', or 'reality', or 'accomplishment and ultimate' and so on. There are more than one corresponding translation, and it is difficult to determine which one to retain. This is teaching according to the capacities of sentient beings, and it is the doctrinal seal that is apart from words. Chan Master Huisi of Nanyue said that this is like the Sanskrit and Chinese terms in the Mahaparinirvana Sutra. 'Si' follows the sound, and 'Tan' is Sanskrit. 'Si' means 'universal', and 'Tan' is translated as 'giving'. The Buddha universally gives this method to sentient beings, so it is said this way. Second, analyzing the substance and characteristics of the Four Kinds of Approach: 1. Worldly Approach (Worldly approach), 2. Individual Approach (Individual approach), 3. Antidotal Approach (Antidotal approach), 4. Supreme Truth Approach (Supreme truth approach). The Great Sage uses the Four Kinds of Approach to dispel the heretical views of externalists.
故。說此正四悉檀。起一切大小乘教也。第一世界悉檀者。即是眾生五蘊十二入十八界一切諸法名相隔別不同故名世界。外人迷此世界。或計無因緣有世界。或計邪因緣有世界。大聖隨眾生所欲樂聞為說正因緣世界之法令眾生得世間正見。即是世間法施。二各各為人悉檀者。大聖觀人心而為說法。人心各各不同故於一事或聽不聽。如經所說。雜執業故雜生世間雜觸雜受。更有破群邪經說無人得觸無人得受。此意正為破執生信增長善根施諸善法。故名各各為人悉檀。三對治悉檀者。大智度論云。有法對治則有寶性故無有者。即是貪慾多者教修不凈觀。瞋恚多者教修慈心觀。愚癡多者教觀因緣觀也。佛說對治之法藥遍施眾生為斷其惡。故名對治悉檀也。第四第一義悉檀者。大智論云。明第一義有二種。一約不可說。二約可說。初不可說即是諸佛辟支佛阿羅漢真實法。故大論云。言論盡竟心行亦訖。又如大經說。諸行處名世界。說不行處名第一義。約可說者。如大論云。一切法實。一切不實。一切亦實。一切非實非不實。皆名諸法之實相。佛于如是等處處諸經說第一義悉檀相。此即是一家所明。四門入第一義竟。中論云。若為向道之人聞說四句即能悟入即是諸法實相。若人聞說四句心生取著皆是戲論。此即初隨樂欲。二隨便
【現代漢語翻譯】 現代漢語譯本 因此，宣說這四種正確的悉檀（Siddhanta，意為究竟的結論、原則），開啟了一切大乘和小乘的教法。第一，世界悉檀，指的是眾生由五蘊（Skandha，色、受、想、行、識）、十二入（Ayatana，眼、耳、鼻、舌、身、意；色、聲、香、味、觸、法）和十八界（Dhatu，眼界、耳界、鼻界、舌界、身界、意界；色界、聲界、香界、味界、觸界、法界；眼識界、耳識界、鼻識界、舌識界、身識界、意識界）所組成的一切諸法，它們的名相各不相同，所以稱為世界。外道迷惑于這個世界，或者認為世界是無因而生，或者認為是邪因緣所生。大聖（指佛陀）隨順眾生想要聽聞的，為他們宣說正確的因緣，使眾生獲得對世界的正確見解，這就是世間法的佈施。 第二，各各為人悉檀，指的是大聖觀察人心而說法。因為人心各不相同，所以對於同一件事，有人聽得進去，有人聽不進去。如經中所說，由於混雜的業力，所以混雜地生於世間，混雜地感受觸覺和感受。還有《破群邪經》說沒有人能觸，沒有人能受。這正是爲了破除執著，生起信心，增長善根，佈施諸善法，所以稱為各各為人悉檀。 第三，對治悉檀，如《大智度論》（Mahaprajnaparamita-sastra）所說：『有法對治，則有寶性，故無有者。』也就是說，貪慾多的人，教他修不凈觀；嗔恚多的人，教他修慈心觀；愚癡多的人，教他修觀因緣觀。佛陀宣說對治的法藥，普遍佈施給眾生，爲了斷除他們的惡業，所以稱為對治悉檀。 第四，第一義悉檀，如《大智度論》所說：『明第一義有兩種，一約不可說，二約可說。』最初的不可說，就是諸佛、辟支佛（Pratyekabuddha，緣覺佛）、阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）的真實法。所以《大智度論》說：『言論窮盡，心行也停止。』又如《大般涅槃經》（Mahaparinirvana Sutra）所說：『諸行之處名為世界，說不行之處名為第一義。』約可說者，如《大智度論》所說：『一切法實，一切不實，一切亦實，一切非實非不實，都名為諸法的實相。』佛陀在這些地方，處處在諸經中宣說第一義悉檀的相貌。這是一家（指某個宗派或學派）所闡明的，四門進入第一義的究竟。 《中論》（Mulamadhyamakakarika）說：『如果為趣向正道的人宣說四句，就能領悟進入，那就是諸法的實相。如果有人聽聞四句，心中生起取著，都是戲論。』這就是最初的隨順樂欲，第二是隨便。
【English Translation】 English version Therefore, expounding these four correct Siddhantas (Siddhanta, meaning ultimate conclusion or principle) initiates all the teachings of the Mahayana and Hinayana. First, the World Siddhanta refers to all dharmas consisting of beings' five Skandhas (Skandha, form, feeling, perception, mental formations, consciousness), twelve Ayatanas (Ayatana, eye, ear, nose, tongue, body, mind; form, sound, smell, taste, touch, dharma) and eighteen Dhatus (Dhatu, eye element, ear element, nose element, tongue element, body element, mind element; form element, sound element, smell element, taste element, touch element, dharma element; eye consciousness element, ear consciousness element, nose consciousness element, tongue consciousness element, body consciousness element, mind consciousness element), whose names and characteristics are different, hence called the world. Outsiders are deluded by this world, either believing that the world arises without cause, or that it arises from wrong causes. The Great Sage (referring to the Buddha), according to what beings desire to hear, expounds the correct causes and conditions, enabling beings to gain correct views of the world, which is the giving of worldly dharma. Second, the Individual Siddhanta refers to the Great Sage teaching according to the minds of beings. Because people's minds are different, some can understand a certain matter while others cannot. As stated in the sutras, due to mixed karma, one is born into the world in a mixed way, experiencing mixed sensations and feelings. Furthermore, the 'Sutra on Refuting Heresies' states that no one can touch and no one can feel. This is precisely to eliminate attachments, generate faith, increase good roots, and bestow all good dharmas, hence called the Individual Siddhanta. Third, the Antidotal Siddhanta, as stated in the Mahaprajnaparamita-sastra (Great Wisdom Sutra): 'If there is a dharma to counteract, then there is preciousness, hence there is none.' That is, those with much greed are taught to cultivate the impure contemplation; those with much anger are taught to cultivate the loving-kindness contemplation; those with much ignorance are taught to contemplate dependent origination. The Buddha expounds the antidotal medicine of dharma, universally bestowing it upon beings to eliminate their evil karma, hence called the Antidotal Siddhanta. Fourth, the Ultimate Meaning Siddhanta, as stated in the Mahaprajnaparamita-sastra: 'Explaining the ultimate meaning has two aspects, one about the unspeakable, and the other about the speakable.' The initial unspeakable is the true dharma of the Buddhas, Pratyekabuddhas (Pratyekabuddha, Solitary Buddha), and Arhats (Arhat, a saint who has extinguished afflictions and attained liberation). Therefore, the Mahaprajnaparamita-sastra states: 'Words are exhausted, and mental activities also cease.' Furthermore, as stated in the Mahaparinirvana Sutra: 'The place of activities is called the world, and the place of non-activity is called the ultimate meaning.' Regarding the speakable, as stated in the Mahaprajnaparamita-sastra: 'All dharmas are real, all are unreal, all are both real, all are neither real nor unreal, all are called the true nature of dharmas.' The Buddha, in these places, everywhere in the sutras, expounds the appearance of the Ultimate Meaning Siddhanta. This is what one school (referring to a certain sect or school of thought) clarifies, the ultimate of the four doors entering the ultimate meaning. The Mulamadhyamakakarika (Treatise on the Middle Way) states: 'If the four sentences are expounded for those who are heading towards the path, they can awaken and enter, which is the true nature of all dharmas. If someone hears the four sentences and generates attachments in their mind, they are all playful discussions.' This is the initial following of desires, and the second is according to convenience.
宜。三隨對治。四第一義故。寶積嘆佛樂說辯云。佛以一音演說法。或有恐畏。或歡喜。或生厭離。或斷疑。斯則神力不共法。恐畏者。世界悉檀為說三界火宅故恐怖。歡喜者。為人悉檀發本善根得法喜也。或生厭離者。即是厭患煩惱興對治也。斷疑即第一義悉檀。初入見道見諦理分明故斷疑也。第三明起一切教行者。大論明四悉檀起十二部經八萬四千法藏即是世界悉檀。起八萬四千諸塵勞門。各各為人悉檀。起八萬四千三昧門諸陀羅尼門。對治悉檀。起八萬四千諸對治門對治八萬四千諸煩惱也。第一義悉檀起八萬四千諸法門。亦名八萬四千諸波羅蜜門。乃至大小乘經漸頓諸教通別二論聖說聖默皆因悉檀方便而建立。
第二別明此經起緣。其意多途。略述四種明其大意。余所委細隨品分別。一為明二解脫不同。二為開凈土之宗。三為顯凈名勝德。四為成勝供養。初為顯可思議不可思議二種解脫有異者。諸聲聞等稟昔權說之教。自謂與佛同坐解脫床。無心趣大。故今經簡之令知有異厭小求大成生蘇弄胤。文有多意。略舉三種。一約真性解脫簡。如身子云。此座高廣吾不能升。表不思議解脫理深大故非小乘所入。又云。佛為增上慢人說離淫怒癡為解脫。若無增上慢者淫怒癡性即是解脫。是即思議離不離別二約實惠簡
者。文云不滅癡愛起于明脫此異。二乘滅惑取證。又云。無得無證故辯如是塵勞之疇為如來種等是也。三約方便解脫簡者。經云。結習未盡。花著身耳。結習盡者花不著也。二乘雖得解脫未盡惑原。又以小室能藏大座須彌納芥子中。本相如故。乃至現作魔王掌擎大眾等。皆是菩薩方便示現利物故也。二為開凈土之宗者。大聖前于普集等經廣說法身正報。未明凈土依報故。於此中合蓋現土寶積發問。如來酬答。乃至指案現凈。空室侍問。眾香之界遠現上方。妙喜之國來游斯土。此等種種因緣使諸菩薩上知諸佛功德平等為眾生故現佛土不同。下能成就眾生同諸如來凈佛國土。廣如下文。不可懸述。三為顯凈名勝德。勝德既彰。則前來宣化咸可宗。承物情信伏。故下文云。汝等舍置菩薩所行。是維摩詰所現神力。汝等聲聞百千億劫盡力變化所不能作也。又什法師云。維摩詰秦言凈名。即五百童子一人也。從妙樂國來游此土。所應既周。將還本土欲顯其淳德以澤群生。顯跡悟時要必有由。故令同志詣佛而獨不行。明其有疾。有疾故有問疾之會。有問疾之會由凈國之集。凈國之集由凈名方便。然則此經始終良有在也。又肇師亦云。教緣既畢將返妙喜故欲顯其神德以弘如來不思議之道。四為成就最勝供養故說此經。故下文云。若有
【現代漢語翻譯】 者。文云不滅癡愛起于明脫此異。二乘（聲聞乘和緣覺乘）滅惑取證。又云。無得無證故辯如是塵勞之疇為如來種等是也。三約方便解脫簡者。經云。結習未盡。花著身耳。結習盡者花不著也。二乘雖得解脫未盡惑原。又以小室能藏大座，須彌（Mount Sumeru）納芥子中。本相如故。乃至現作魔王掌擎大眾等。皆是菩薩方便示現利物故也。 二為開凈土之宗者。大聖前于普集等經廣說法身正報。未明凈土依報故。於此中合蓋現土寶積（Ratnakuta）發問。如來酬答。乃至指案現凈。空室侍問。眾香之界遠現上方。妙喜（Abhirati）之國來游斯土。此等種種因緣使諸菩薩上知諸佛功德平等為眾生故現佛土不同。下能成就眾生同諸如來凈佛國土。廣如下文。不可懸述。 三為顯凈名（Vimalakirti）勝德。勝德既彰。則前來宣化咸可宗。承物情信伏。故下文云。『汝等舍置菩薩所行。是維摩詰所現神力。汝等聲聞百千億劫盡力變化所不能作也。』又什法師云。『維摩詰秦言凈名。即五百童子一人也。從妙樂國來游此土。所應既周。將還本土欲顯其淳德以澤群生。顯跡悟時要必有由。故令同志詣佛而獨不行。明其有疾。有疾故有問疾之會。有問疾之會由凈國之集。凈國之集由凈名方便。然則此經始終良有在也。』又肇師亦云。『教緣既畢將返妙喜故欲顯其神德以弘如來不思議之道。』 四為成就最勝供養故說此經。故下文云。『若有』
【English Translation】 This differs in that it does not extinguish ignorance and craving, but arises from understanding and liberation. The Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) extinguish delusion to attain enlightenment. Furthermore, it is said, 'Because there is no attainment and no realization, one can discuss such categories of worldly defilements as the seeds of the Tathāgata.' Thirdly, regarding the distinction through expedient liberation, the sutra says, 'If the residual habits are not exhausted, flowers will stick to the body. If the residual habits are exhausted, flowers will not stick.' Although the Two Vehicles attain liberation, they do not exhaust the source of delusion. Moreover, the small room can contain the large seat, and Mount Sumeru can be contained within a mustard seed, with its original form unchanged. Even appearing as a demon king holding up the masses, all of these are expedient manifestations of Bodhisattvas to benefit beings. Secondly, to open up the doctrine of Pure Land, the Great Sage previously extensively expounded the true reward of the Dharma body in sutras such as the Universal Gathering Sutra, but did not clarify the dependent reward of the Pure Land. Therefore, in this sutra, Ratnakuta asks questions about the combined manifestation of the land, and the Tathāgata answers. Even pointing to the seat to reveal purity, and questioning in the empty room. The realm of fragrant accumulation appears far above, and the land of Abhirati comes to visit this land. These various causes and conditions enable Bodhisattvas to know that the merits of all Buddhas are equal, and that Buddha lands appear differently for the sake of sentient beings. Below, they can accomplish sentient beings in purifying Buddha lands like all Tathāgatas. This is extensively described in the following text and cannot be fully narrated here. Thirdly, to reveal the supreme virtue of Vimalakirti. Once the supreme virtue is manifested, the previous teachings can be followed and trusted by sentient beings. Therefore, the following text says, 'You should abandon the practices of Bodhisattvas. This is the divine power manifested by Vimalakirti. What you Śrāvakas cannot accomplish even with the power of transformation through hundreds of thousands of billions of kalpas.' Furthermore, Dharma Master Kumarajiva said, 'Vimalakirti in the Qin language means 'Pure Name.' He is one of the five hundred children. He came from the Land of Abhirati to visit this land. Having completed what was necessary, he will return to his homeland to reveal his pure virtue to benefit all beings. The manifestation of his traces and the realization of the opportune time must have a reason. Therefore, he instructed his companions to visit the Buddha but did not go alone, indicating that he was ill. Because he was ill, there was a gathering to inquire about his illness. The gathering to inquire about his illness arose from the assembly in the Pure Land. The assembly in the Pure Land arose from the expedient means of Vimalakirti. Therefore, this sutra has a purpose from beginning to end.' Furthermore, Master Zhao also said, 'Having completed the teaching, he will return to Abhirati, so he wants to reveal his divine virtue to promote the inconceivable path of the Tathāgata.' Fourthly, this sutra is spoken to accomplish the most supreme offering. Therefore, the following text says, 'If there are'
讀誦解說其義如說修行。則為諸佛之所護念。其有供養如是人者。當知則為供養于佛。又云。天帝。若善男子善女人受持讀誦供養是經者。則為供養去來今佛。況梵天之塔福未足多。五劫施安供養非勝。得柔順忍獲陀羅尼。護法濟人其唯法供養。
第二翻譯帝代者。大唐內典錄云。教流原起寔本姬周秦正彌之遺蹤。間出劉向校書天閣往往見有佛經。依此校量不止漢明之代。今敘中興之始起於後漢。孝明帝。永平七年夜夢金人。殿庭集議傅毅奉對。臣聞昔西方有神其名為佛。陛下所見將必是乎。帝乃遣使中郎秦景博士王遵等一十七人往適天竺。于月支國請沙門迦葉摩騰竺法蘭。寫得經像載以白馬。至永平十年還達雒陽。立白馬寺譯出四十二章經。此即漢地經之祖也。自示釋教相繼云興。沙門信士接踵傳譯。爰至皇朝時移九代。此經翻傳總有六譯。第一後漢劉氏靈帝代臨淮清信士嚴佛調于離陽白馬寺譯二卷。名古維摩詰經。第二吳朝孫氏太皇帝月支國優婆塞支謙于武康譯三卷。名維摩詰所說不思法門經。第三西晉司馬氏武帝沙門竺法護西域人解三十六國語于雒陽譯一卷。名維摩詰所說法門經。第四東晉惠帝西域沙門竺寂蘭元康六年于雒陽譯三卷。名毗摩羅詰經。第五後秦姚興弘始八年三藏沙門鳩摩羅什于常安大寺譯
【現代漢語翻譯】 現代漢語譯本：讀誦、理解並按照經文的教義去修行，這樣的人會被諸佛所護念。供養這樣的人，要知道就是供養佛。經中又說：『天帝，如果善男子、善女人受持、讀誦、供養這部經，那就是供養過去、現在、未來的諸佛。』何況建造梵天之塔的福報還不足夠多，五劫的時間裡用物質供養也比不上。能夠得到柔順忍辱的智慧，獲得總持（Dharani），護持佛法，救濟世人，只有法供養才是最殊勝的。
第二部分是關於翻譯的時代。據《大唐內典錄》記載：佛教的流傳起源於姬周時期，秦朝的政策延續了這種趨勢。劉向在天祿閣校書時，偶爾發現了佛經。由此推斷，佛經傳入中國的時間不止漢明帝時期。現在敘述佛教在中興的開端，始於後漢。孝明帝永平七年，夜裡夢見金人。在朝廷上商議此事，傅毅回答說：『臣聽說古代西方有神，名叫佛。陛下所見的，大概就是他吧。』於是皇帝派遣中郎秦景、博士王遵等十七人前往天竺。在月支國迎請了沙門迦葉摩騰（Kasyapa Matanga）和竺法蘭（Dharmaratna），抄寫了經書和佛像，用白馬馱著，到永平十年返回洛陽。建立了白馬寺，翻譯出《四十二章經》。這就是漢地佛經的開端。從此佛教興盛，僧人和信徒相繼翻譯佛經。直到唐朝，經歷了九個朝代，這部經總共有六個譯本。第一個是後漢劉氏靈帝時期，臨淮的清信士嚴佛調在離陽白馬寺翻譯的二卷本，名為《古維摩詰經》。第二個是吳朝孫氏太皇帝時期，月支國的優婆塞支謙在武康翻譯的三卷本，名為《維摩詰所說不思議法門經》。第三個是西晉司馬氏武帝時期，沙門竺法護（Dharmaraksa），他是西域人，通曉三十六國語言，在洛陽翻譯的一卷本，名為《維摩詰所說法門經》。第四個是東晉惠帝時期，西域沙門竺寂蘭在元康六年于洛陽翻譯的三卷本，名為《毗摩羅詰經》。第五個是後秦姚興時期，弘始八年，三藏沙門鳩摩羅什（Kumarajiva）在常安大寺翻譯的。
【English Translation】 English version: Reciting, understanding, and practicing according to the teachings of the sutra, such a person will be protected and念by all Buddhas. Making offerings to such a person, know that it is the same as making offerings to the Buddha. Furthermore, it is said: 'Heavenly Emperor, if a virtuous man or virtuous woman receives, upholds, recites, and makes offerings to this sutra, that is making offerings to the Buddhas of the past, present, and future.' Moreover, the merit of building a Brahma heaven pagoda is not sufficient, and material offerings for five kalpas are not superior. Obtaining the wisdom of gentleness and forbearance, acquiring Dharani (總持), protecting the Dharma, and saving people, only Dharma offerings are the most excellent.
The second part is about the eras of translation. According to the 'Great Tang Inner Canon Records': The origin of the spread of Buddhism began in the Ji Zhou period, and the Qin dynasty's policies continued this trend. When Liu Xiang was proofreading books in the Tianlu Pavilion, he occasionally discovered Buddhist scriptures. From this, it can be inferred that the time when Buddhist scriptures entered China was not limited to the reign of Emperor Han Ming. Now, narrating the beginning of the revival of Buddhism, it began in the Later Han dynasty. In the seventh year of Yongping during the reign of Emperor Xiao Ming, he dreamed of a golden man at night. In court discussions, Fu Yi replied: 'I have heard that in ancient times there was a god in the West named Buddha. What Your Majesty saw is probably him.' Therefore, the emperor sent the court official Qin Jing, the scholar Wang Zun, and seventeen others to go to Tianzhu (India). In the Yuezhi (月支) kingdom, they invited the Shramanas Kasyapa Matanga (迦葉摩騰) and Dharmaratna (竺法蘭), copied scriptures and Buddha images, and carried them on white horses, returning to Luoyang in the tenth year of Yongping. The White Horse Temple was established, and the 'Sutra in Forty-two Sections' was translated. This is the beginning of Buddhist scriptures in the Han lands. From then on, Buddhism flourished, and monks and believers successively translated Buddhist scriptures. Until the Tang dynasty, after nine dynasties, there were a total of six translations of this sutra. The first was during the reign of Emperor Ling of the Later Han dynasty, when the pure believer Yan Fotiao of Linhuai translated a two-volume version at the White Horse Temple in Liyang, named 'Ancient Vimalakirti Sutra'. The second was during the reign of Emperor Tai of the Wu dynasty, when the Upasaka Zhi Qian of the Yuezhi kingdom translated a three-volume version in Wukang, named 'Vimalakirti's Discourse on the Inconceivable Dharma Door Sutra'. The third was during the reign of Emperor Wu of the Western Jin dynasty, when the Shramana Dharmaraksa (竺法護), a person from the Western Regions who was proficient in the languages of thirty-six countries, translated a one-volume version in Luoyang, named 'Vimalakirti's Discourse on the Dharma Door Sutra'. The fourth was during the reign of Emperor Hui of the Eastern Jin dynasty, when the Shramana Zhu Jilan from the Western Regions translated a three-volume version in Luoyang in the sixth year of Yuankang, named 'Vimalakirti Sutra'. The fifth was during the reign of Yao Xing of the Later Qin dynasty, when the Tripitaka master Kumarajiva (鳩摩羅什) translated it at the Great Temple of Changan in the eighth year of Hongshi.
三卷。名維摩詰所說經。即今所釋之本是也。第六唐三藏沙門玄奘貞觀二十一年于長安大慈恩寺譯六卷。名無垢稱經。
第三正釋經題。略分為二。一別。二通。別即維摩法華。通即經之一字。所以名有通別者。略為三義。一約教。如華嚴大品等教異故立名異是為別也。皆是佛說同名為經故為通也。二約行者。如泥洹真法寶眾生種種門入入門異為行別故須別名。同趣涅槃即一理故名通也。三約理者。理是一法名義即多。故云。如天帝釋有種種名。解脫亦爾。多諸名字。名字異故名為別。同是一理故名通也從教起行。從行入理。俱有通別。先明別名。後分人法。所以雙標者。非人無以弘法。非法無以顯人。是即尊其人重其法也。
初辯人名即為二別。初翻名解釋。后明本跡高下。初翻譯者。或云毗摩羅結帝。此翻凈名無垢稱。或云毗摩羅詰。此翻為凈名。或云毗摩羅詰栗致。此翻為凈無垢稱。此梵語輕重不同。故義亦廣略隨別。次解釋者。初翻似覺為繁。難為申釋。次凈名者似對真應二身。凈即真身。真智無惑故云為凈。名者即應身。垂形濟物名稱普聞也。什云。五百童子之一人也。次翻凈無垢稱者。似對三身。凈即法身。自性清凈皎然無點。即是性凈法身也。無垢即報身。報智圓明無有垢染。即是圓凈報
【現代漢語翻譯】 現代漢語譯本：此經共有三卷，名為《維摩詰所說經》，就是現在所解釋的版本。第六種是唐朝三藏沙門玄奘在貞觀二十一年于長安大慈恩寺翻譯的六卷本，名為《無垢稱經》。
第三部分是正式解釋經題，大致分為兩個方面：一是別名，二是通名。別名就是維摩、法華等，通名就是『經』這一個字。之所以名稱有通名和別名之分，大致有三個方面的意義：一是就教義而言，比如《華嚴經》、《大品般若經》等，因為教義不同所以名稱也不同，這是別名。但都是佛所說，都稱為『經』，所以是通名。二是就行者而言，比如泥洹（涅槃），真法寶藏，眾生通過種種不同的門徑進入，入門的途徑不同是行上的差別，所以需要不同的名稱。但最終都趨向涅槃，歸於同一真理，所以是通名。三是就理體而言，理體是唯一的法，但名稱和意義卻是多樣的。所以說，就像天帝釋（Indra）有種種不同的名稱一樣，解脫也是如此，有許多不同的名字。名字不同所以是別名，但都指向同一個理體，所以是通名。從教義出發而修行，從修行而證入理體，其中都包含著通名和別名。先說明別名，後區分人法，之所以兩者並舉，是因為沒有人就無法弘揚佛法，沒有佛法也無法彰顯人。這正是爲了尊敬其人，重視其法。
首先辨析人名，分為兩個方面：一是翻譯和解釋名稱，二是說明其本跡高下。先說翻譯，有的譯為毗摩羅結帝（Vimalakirti），翻譯成漢語就是凈名、無垢稱。有的譯為毗摩羅詰（Vimalakirti），翻譯成漢語就是凈名。有的譯為毗摩羅詰栗致（Vimalakirti），翻譯成漢語就是凈無垢稱。這是因為梵語的輕重音不同，所以意義的廣略也隨之不同。其次是解釋，最初的翻譯『似覺』過於繁瑣，難以申述解釋。其次，『凈名』似乎對應于真應二身，凈就是真身，因為真智沒有迷惑所以稱為凈。『名』就是應身，垂跡顯化救濟眾生，名稱普遍傳揚。鳩摩羅什（Kumarajiva）說，他是五百童子中的一人。再次，翻譯成『凈無垢稱』，似乎對應於三身，凈就是法身，自性清凈，皎潔無瑕，這就是性凈法身。無垢就是報身，報智圓滿光明，沒有塵垢染污，這就是圓凈報身。
【English Translation】 English version: This scripture consists of three volumes, named 'Vimalakirti Nirdesa Sutra', which is the version being explained now. The sixth version is the six-volume edition translated by the Tang Dynasty Tripitaka master Xuanzang at the Great Ci'en Temple in Chang'an in the 21st year of the Zhenguan era, named 'The Vimalakirti Nirdesa Sutra'.
The third part is the formal explanation of the scripture's title, broadly divided into two aspects: one is the specific name, and the other is the general name. The specific names are Vimalakirti, Lotus Sutra, etc., and the general name is the single word 'Sutra'. The reason why names have general and specific aspects is roughly for three reasons: first, in terms of teachings, such as the Avatamsaka Sutra (Huayan Jing), the Large Perfection of Wisdom Sutra (Mahaprajnaparamita Sutra), etc., because the teachings are different, the names are also different, which is the specific name. But they are all spoken by the Buddha and are all called 'Sutra', so it is the general name. Second, in terms of practitioners, such as Nirvana (Nirvana), the true Dharma treasure, sentient beings enter through various different paths, and the different paths of entry are differences in practice, so different names are needed. But ultimately they all tend towards Nirvana, returning to the same truth, so it is the general name. Third, in terms of the principle, the principle is the one Dharma, but the names and meanings are diverse. Therefore, it is said that just as Indra (Indra) has various different names, so is liberation, with many different names. Different names are specific names, but they all point to the same principle, so it is the general name. Cultivating from the teachings and entering the principle from practice, both contain general and specific names. First explain the specific name, then distinguish between person and Dharma. The reason why both are mentioned is that without a person, the Dharma cannot be propagated, and without the Dharma, the person cannot be manifested. This is precisely to respect the person and value the Dharma.
First, analyze the name of the person, divided into two aspects: one is the translation and explanation of the name, and the other is to explain its origin and level. First, regarding the translation, some translate it as Vimalakirti (Vimalakirti), which in Chinese means 'Pure Name' or 'Immaculate Praise'. Some translate it as Vimalakirti (Vimalakirti), which in Chinese means 'Pure Name'. Some translate it as Vimalakirtinirdesa (Vimalakirtinirdesa), which in Chinese means 'Pure Immaculate Praise'. This is because the emphasis of Sanskrit is different, so the meaning is also different in breadth and brevity. Secondly, regarding the explanation, the initial translation 'similar to awareness' is too cumbersome and difficult to explain. Secondly, 'Pure Name' seems to correspond to the True and Manifestation bodies, 'Pure' is the True Body, because true wisdom has no delusion, so it is called pure. 'Name' is the Manifestation Body, manifesting traces to save sentient beings, and the name is universally spread. Kumarajiva (Kumarajiva) said that he was one of the five hundred children. Again, translating it as 'Pure Immaculate Praise' seems to correspond to the three bodies, 'Pure' is the Dharma Body, the self-nature is pure, bright and flawless, which is the self-nature pure Dharma Body. 'Immaculate' is the Reward Body, the reward wisdom is complete and bright, without dust and defilement, which is the complete pure Reward Body.
身也。稱者即是應身。大慈化世名稱普洽。即是應身也。故智度論云。水銀和真金。能度諸色像。功德和法身。處處應現往。余義釋法名中廣辯。二明本跡高下者。凈名大士補處菩薩。若阿毗曇。即以生兜率為補處。若大品共行十地。即九地菩薩地為補處。若五十二位。即以等覺為補處。若寂滅真如。有何次即初心即補處。此既眾教異明。故須辯其本跡。今明此義略分二意。初正通明本跡。后別明名凈名本跡。初正明者。本即所依之理。跡者是能依之事。事理合明故稱本跡也。譬如人依住處則有行往之軌跡也。將明此義略為五意。一約事理。二約理教。三約理行。四約體用。五約權實。初約事理者。理即不可思議真諦之理本。事即不思議俗諦之事蹟。由真諦不思議之理本故有不思議俗諦之事蹟。尋俗諦之事蹟得真諦之理本。本跡雖殊不思議一也。二約理教者。此經云。三轉法輪于大千。其輪本來常清凈。此即以前不思議二諦為理本。能詮二諦為教跡。由理垂教。尋教得理。余如前。三約理行者。法華經云。諸法從本來常自寂滅相。佛子行道已。來世得作佛。此經云。無離文字說解脫相。即前理教並以為本。不思議觀行為事蹟。余類前明。四約體用者。即以法身體為本。應身用為跡。故金光明經云。佛真法身由如虛空。
【現代漢語翻譯】 現代漢語譯本： 『身』也。『稱』指的就是應身（Nirmanakaya，佛的化身）。大慈大悲教化世間，名稱普遍傳揚，這就是應身。所以《智度論》（Mahaprajnaparamita-sastra）說：『水銀和真金混合，能映照各種形象；功德和法身結合，處處應現前往。』其餘的意義在解釋法名中廣泛闡述。 二、闡明本跡高下： 凈名大士（Vimalakirti，維摩詰）是補處菩薩（Bodhisattva-designate，候補佛）。如果按照《阿毗曇》（Abhidhamma，論藏）的說法，就以生於兜率天（Tusita Heaven）為補處。如果按照《大品般若經》（Mahaprajnaparamita Sutra）共行十地（Ten Bhumis）的說法，就以九地菩薩地為補處。如果按照五十二位（Fifty-two Stages of Bodhisattva Development）的說法，就以等覺（Ekajati-pratibaddha，一生補處）為補處。如果按照寂滅真如（Quiescent Suchness）的說法，又有什麼次第可言呢？即初心就是補處。這裡既然眾教有不同的闡明，所以必須辨明它的本跡。 現在闡明這個意義，大致分為兩種意思。一是總的闡明本跡，二是分別闡明維摩詰的本跡。先總的闡明，本就是所依據的理，跡就是能依據的事。事和理合起來闡明，所以稱為本跡。譬如人依據住處，就有行走往來的軌跡。將要闡明這個意義，大致分為五種意思：一、約事理；二、約理教；三、約理行；四、約體用；五、約權實。先說約事理，理就是不可思議真諦（Paramartha-satya，勝義諦）的理為本，事就是不可思議俗諦（Samvriti-satya，世俗諦）的事為跡。由於真諦不可思議的理為本，所以有不可思議俗諦的事為跡。尋著俗諦的事為跡，就能得到真諦的理為本。本跡雖然不同，但不可思議這一點是一樣的。二、約理教，這部經說：『三轉法輪于大千世界，法輪本來就常清凈。』這就是以前面不可思議的二諦為理本，能詮釋二諦的為教跡。由理而垂示教，尋教而得理，其餘的如同前面所說。三、約理行，《法華經》（Lotus Sutra）說：『諸法從本來，常自寂滅相。佛子行道已，來世得作佛。』這部經說：『沒有離開文字的解脫相。』就是以前面的理教並作為本，不可思議觀行為事蹟。其餘的類似前面所說。四、約體用，就是以法身（Dharmakaya，法身）體為本，應身用為跡。所以《金光明經》（Suvarnaprabhasa Sutra）說：『佛的真法身猶如虛空。』
【English Translation】 English version: 'Body' also. 'Name' refers to the Nirmanakaya (emanation body of the Buddha). The Great Compassion transforms the world, and the name is universally spread, which is the Nirmanakaya. Therefore, the Mahaprajnaparamita-sastra (Treatise on the Great Perfection of Wisdom) says: 'Mercury mixed with pure gold can reflect various images; merit and the Dharmakaya (Dharma Body) combine, appearing everywhere.' The remaining meanings are extensively explained in the explanation of Dharma names. 2. Clarifying the superiority and inferiority of the Original and Manifested: The great worthy Vimalakirti (Pure Name) is a Bodhisattva-designate (one birth away from Buddhahood). According to the Abhidhamma (collection of philosophical treatises), being born in the Tusita Heaven is the state of Bodhisattva-designate. According to the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra) and the common practice of the Ten Bhumis (Ten Grounds), the ninth Bodhisattva Bhumi is the state of Bodhisattva-designate. According to the Fifty-two Stages of Bodhisattva Development, the stage of Ekajati-pratibaddha (one lifetime away from Buddhahood) is the state of Bodhisattva-designate. According to Quiescent Suchness, what order is there to speak of? The initial aspiration is the state of Bodhisattva-designate. Since various teachings have different explanations, it is necessary to distinguish its Original and Manifested. Now, explaining this meaning, it is roughly divided into two ideas. First, generally explaining the Original and Manifested; second, separately explaining the Original and Manifested of Vimalakirti. First, the general explanation: the Original is the principle on which one relies, and the Manifested is the event that relies on it. The event and principle are combined to explain, so it is called Original and Manifested. For example, a person relies on a dwelling place, and there are traces of going and coming. To explain this meaning, it is roughly divided into five ideas: 1. Regarding event and principle; 2. Regarding principle and teaching; 3. Regarding principle and practice; 4. Regarding essence and function; 5. Regarding provisional and real. First, regarding event and principle: principle is the inconceivable principle of Paramartha-satya (ultimate truth) as the Original, and event is the inconceivable event of Samvriti-satya (conventional truth) as the Manifested. Because the inconceivable principle of Paramartha-satya is the Original, there is the inconceivable event of Samvriti-satya as the Manifested. By seeking the event of Samvriti-satya as the Manifested, one can obtain the principle of Paramartha-satya as the Original. Although the Original and Manifested are different, the inconceivability is the same. Second, regarding principle and teaching: this sutra says, 'The Three Turnings of the Dharma Wheel in the Great Thousand World, the wheel is originally always pure.' This is taking the inconceivable Two Truths as the principle Original, and what can explain the Two Truths as the teaching Manifested. From principle, teaching is imparted; by seeking teaching, one obtains principle, and the rest is as previously stated. Third, regarding principle and practice: the Lotus Sutra says, 'All dharmas from the beginning are always in a state of quiescence. When a Buddha's child practices the Way, in the future life, they will become a Buddha.' This sutra says, 'There is no liberation apart from words.' That is, taking the previous principle and teaching together as the Original, and inconceivable contemplation as the event Manifested. The rest is similar to what was previously stated. Fourth, regarding essence and function: that is, taking the Dharmakaya (Dharma Body) essence as the Original, and the Nirmanakaya function as the Manifested. Therefore, the Suvarnaprabhasa Sutra (Golden Light Sutra) says, 'The true Dharmakaya of the Buddha is like empty space.'
應物現形如水中月。余亦如前。五約權實者。實即齊位證得真應二身為實本。權化方便現真應二身或高或下隨逐物情為事蹟。故經云。雖覆成道轉於法輪。而不捨于菩薩之道也。余亦如前。是即理事明本跡即是理。即理教明即名字。即理行明即觀行。即體用明即真應。即權實明即究竟。即諸菩薩等。或本高跡下。或本下跡高。或俱高俱下。難可格量。第二別明凈名本跡者。舊云。本是金粟如來。跡居妙喜為無動補處。或云。本是八地。跡現毗耶位居長者。若執意定判本跡者。為是何位金粟何位補處。若妙覺之金粟為妙喜之補處。此即本高跡下。若初住之金粟現十地之補處。即本下跡高。妙覺現妙覺。則本跡俱高。若初住現小乘補處。本跡俱下。豈別定判其優劣高下之位也。
所說經者。此第二釋通名。先總辯所說。后釋經字。初所說者。肇曰。維摩詰秦言凈名。法身大士也。其權道無方隱顯殊跡。釋彼妙喜現此忍土。所以和光塵俗因通道教。常與寶積俱游為法城之侶。其教緣既畢 將返妙喜。故欲顯其神德以弘如來不思議解脫之道。至令寶積獨詣釋迦因留現疾以生問疾之端建微言之始。妙唱自彼故稱其說。生曰。維摩詰梵音無垢稱也。其人晦跡五欲。超然無染。清名遐布。故致名斯號。貴名求實者必重其說。說
【現代漢語翻譯】 現代漢語譯本：應物現形，就像水中月亮的倒影。其他方面也和前面所說的一樣。五約權實方面，『實』指的是齊位時證得的真身和應身，這是根本。『權』指的是權巧方便，示現真身和應身時或高或低，隨著眾生的根器和意願而行事。所以經中說：『雖然已經成道，轉動法輪，但不捨棄菩薩的修行。』其他方面也和前面所說的一樣。這就是從理和事上闡明本和跡的關係，本跡就是理。從理和教上闡明，就是名字。從理和行上闡明，就是觀行。從體和用上闡明，就是真身和應身。從權和實上闡明，就是究竟。就像諸位菩薩等，有的是本體高而示現的形跡低，有的是本體低而示現的形跡高，有的是本體和形跡都高，有的是本體和形跡都低，難以用固定的標準來衡量。 第二部分，特別說明《凈名經》（Vimalakirti Sutra）的本和跡。舊的說法認為，維摩詰（Vimalakirti）的本體是金粟如來（Kimsuka Buddha），示現在妙喜世界（Abhirati）作為無動補處菩薩（Avaivartika）。或者說，他的本體是八地菩薩，示現在毗耶離城（Vaishali）作為一位長者。如果執意要確定維摩詰的本和跡，那麼他到底是哪個位次的金粟如來？哪個位次的補處菩薩？如果是妙覺位的金粟如來示現為妙喜世界的補處菩薩，這就是本體高而示現的形跡低。如果是初住位的金粟如來示現為十地菩薩的補處，這就是本體低而示現的形跡高。如果是妙覺位的金粟如來示現為妙覺位的補處菩薩，那就是本體和形跡都高。如果是初住位的金粟如來示現為小乘的補處，那就是本體和形跡都低。怎麼能用固定的標準來判斷他的優劣高下呢？ 所說的『經』，這是第二層解釋通名。先總的辨析『所說』，然後解釋『經』字。首先，『所說』方面，鳩摩羅什（Kumarajiva）說：『維摩詰，用秦語來說就是凈名，是法身大士。他運用權巧方便，隱沒和顯現不同的事蹟，從妙喜世界來到這個娑婆世界（Saha），所以和光同塵，用通達的道理來教化眾生，經常和寶積菩薩（Ratnakuta）一起遊歷，作為弘揚佛法的同伴。他的教化因緣已經完畢，將要返回妙喜世界，所以想要顯現他的神通功德，來弘揚如來不可思議的解脫之道，以至於讓寶積菩薩獨自去拜訪釋迦牟尼佛（Sakyamuni Buddha），自己則託病在家，以此來引發問疾的開端，開啟微妙言論的先河。』因為這些精妙的言論是從維摩詰那裡發出的，所以稱之為『說』。僧肇（Sengzhao）說：『維摩詰，用梵語來說是無垢稱，這個人隱藏自己的軌跡在五欲之中，超越世俗，沒有被污染，清凈的名聲遠揚，所以才有了這個稱號。』重視名聲而追求實際的人，必定會重視他的言說。
【English Translation】 English version: Manifestations appear according to circumstances, like the moon's reflection in water. The rest is as before. Regarding the five aspects of expedient means and reality, 'reality' refers to the true body and response body attained at the level of complete realization, which are the fundamental basis. 'Expedient means' refers to skillful methods, manifesting the true body and response body in ways that are either higher or lower, adapting to the dispositions and desires of beings. Therefore, the sutra says, 'Although having attained enlightenment and turning the wheel of Dharma, one does not abandon the path of a Bodhisattva.' The rest is as before. This clarifies the relationship between the principle and the phenomenon, where the origin and traces are the principle. Clarifying from the principle and teaching is the name. Clarifying from the principle and practice is contemplation and practice. Clarifying from the essence and function is the true body and response body. Clarifying from expedient means and reality is ultimate realization. Like all Bodhisattvas, some have a high origin and low manifestation, some have a low origin and high manifestation, some are both high, and some are both low, making it difficult to measure them with fixed standards. Secondly, specifically explaining the origin and traces of Vimalakirti (Vimalakirti Sutra). The old accounts say that Vimalakirti's origin is Kimsuka Buddha (Kimsuka Buddha), manifesting in the Abhirati world (Abhirati) as an Avaivartika Bodhisattva (Avaivartika). Or it is said that his origin is an eighth-ground Bodhisattva, manifesting in Vaishali (Vaishali) as a householder. If one insists on determining Vimalakirti's origin and traces, then at what level is he Kimsuka Buddha? At what level is he an Avaivartika Bodhisattva? If the Kimsuka Buddha of perfect enlightenment manifests as an Avaivartika Bodhisattva in the Abhirati world, this is a high origin and low manifestation. If the Kimsuka Buddha of the initial stage manifests as an Avaivartika Bodhisattva of the tenth ground, this is a low origin and high manifestation. If the Kimsuka Buddha of perfect enlightenment manifests as an Avaivartika Bodhisattva of perfect enlightenment, then both the origin and traces are high. If the Kimsuka Buddha of the initial stage manifests as an Avaivartika Bodhisattva of the Hinayana, then both the origin and traces are low. How can one determine his superiority, inferiority, height, or lowness with fixed standards? Regarding the 'Sutra' that is spoken, this is the second layer of explanation of the common name. First, generally analyze 'what is spoken,' and then explain the word 'Sutra.' First, regarding 'what is spoken,' Kumarajiva (Kumarajiva) said, 'Vimalakirti, in the Qin language, means 'Pure Name,' and is a great Bodhisattva of the Dharma body. He uses skillful means, concealing and revealing different deeds, coming from the Abhirati world (Abhirati) to this Saha world (Saha), so he harmonizes with the dust and teaches beings with penetrating principles, often traveling with Ratnakuta Bodhisattva (Ratnakuta), as companions in propagating the Dharma.' His teaching karmic conditions have been completed, and he is about to return to the Abhirati world, so he wants to manifest his supernatural powers and virtues to propagate the inconceivable liberation of the Tathagata, to the extent that he sends Ratnakuta Bodhisattva alone to visit Sakyamuni Buddha (Sakyamuni Buddha), while he pretends to be ill at home, in order to initiate the beginning of asking about his illness and to open the prelude to subtle discussions.' Because these exquisite words come from Vimalakirti, they are called 'spoken.' Sengzhao (Sengzhao) said, 'Vimalakirti, in Sanskrit, means 'Immaculate Name,' this person hides his traces in the five desires, transcends the mundane, and is not defiled, his pure name spreads far and wide, so he has this title.' Those who value fame and seek reality will certainly value his words.
本表實。重之則終得所求。因斯近接有過聖言矣。有說凈名。說于佛法不說自法。說自法即與佛抗行。今解。凈名自證之法即是一切佛法。故下文云。如自觀身實相觀佛亦然。問。凈名菩薩所說何得稱經。答。大論明佛弟子化人諸天仙人所說為佛所印皆稱經也。
二釋經字者。依天竺語。佛之教首通標修多羅。或云修妒路。例如此土楚夏之別。古今諸師解釋有異。或言有翻。或言無翻。今辯此義略為五意。第一無翻。第二有翻。第三會通有無。第四正釋經字。第五曆法明經。第一言無翻者。外國有多含之語。即見修多羅名含五義。豈可但用經字翻之。故開善法師云。經非正翻。但以經字代處類比。此方周孔聖教稱之為經。外國聖教類比應以此經字代也。言五義者。一法本有三。一教本即世界悉檀。二行本即對治為人二悉檀。三理本即第一悉檀。亦云顯示。示真理也。如彌勒章示真菩提等也。二微發者。法王起教巧妙玄深。從微至著靡所不詮。是則文義漸顯開發物心。初中后善圓滿具足故也。亦云。出生謂聞法得道出生法身。經云。諸佛菩提皆從此生。三涌泉義者。此從譬受名。如涌泉流滔滔無竭。如彌勒章。得無所得即菩提之義。無邊觀眾生品悟生非生。則慈悲之名莫竭故云也。四繩墨義。亦從譬顯也。如世繩
【現代漢語翻譯】 現代漢語譯本： 這段文字闡述了『本表實』的含義，強調如果重視它，最終會實現所求。因此，我們接近了聖人的教誨。有人說《維摩經》（Vimalakirti Sutra），是宣說佛法，而不是宣說維摩詰自己的法。如果宣說自己的法，那就是與佛對抗。現在解釋：維摩詰自己證悟的法，就是一切佛法。所以下文說：『如自己觀察身相的實相，觀察佛也是這樣。』問：維摩詰菩薩所說的，為什麼可以稱為『經』（Sutra）？答：《大智度論》（Mahaprajnaparamita-sastra）中說明，佛的弟子、化人、諸天、仙人所說的，被佛認可的，都可以稱為『經』。
第二部分解釋『經』（Sutra）這個字。按照天竺（India）的語言，佛的教導最初普遍被稱為『修多羅』（Sutra，佛經），或者『修妒路』（Sutra）。這就像我們這裡楚國和夏國的方言差異一樣。古代和現代的各位法師解釋不同，有的說可以翻譯，有的說不能翻譯。現在我來辨析這個意義，大概有五個方面：第一，不能翻譯；第二，可以翻譯；第三，會通有無；第四，正式解釋『經』字；第五，曆法說明『經』。第一種觀點認為不能翻譯，因為外國有很多含義豐富的詞語，比如『修多羅』（Sutra）這個名稱就包含了五種含義，怎麼能只用一個『經』字來翻譯呢？所以開善法師說，『經』不是正規的翻譯，只是用『經』字來代替，進行類比。我們這裡周公、孔子的聖人教誨被稱為『經』，外國的聖人教誨類比也應該用這個『經』字來代替。所說的五種含義是：一、法本有三種：一是教本，即世界悉檀（Lokasiddhanta，世間悉檀）；二是行本，即對治悉檀（Pratipakshikasiddhanta，對治悉檀）和為人悉檀（Paurushasiddhanta，為人悉檀）；三是理本，即第一義悉檀（Paramarthikasiddhanta，第一義悉檀），也稱為顯示，顯示真理。比如彌勒（Maitreya）章中顯示真菩提等等。二、微發義：法王（佛）發起教導，巧妙玄深，從小到大，無所不詮釋。這樣，文義逐漸顯現，開發眾生的心，從開始到最後都很好，圓滿具足。也稱為出生，意思是聽聞佛法得到，出生法身。《經》中說：『諸佛的菩提都從此出生。』三、涌泉義：這是從比喻得名，像涌泉一樣，滔滔不絕。比如彌勒章，得到無所得就是菩提的意義，無邊觀眾生品悟到生非生，那麼慈悲的名稱就不會枯竭，所以這樣說。四、繩墨義：也是從比喻來顯示。像世間的繩墨
【English Translation】 English version: This passage elucidates the meaning of 'being truly based'. It emphasizes that if one values it, one will eventually achieve what one seeks. Therefore, we are close to the teachings of the sages. Some say that the Vimalakirti Sutra speaks of the Buddha's Dharma, not Vimalakirti's own Dharma. To speak of one's own Dharma is to oppose the Buddha. Now, to explain: the Dharma that Vimalakirti himself realized is all of the Buddha's Dharma. Therefore, the following text says: 'Just as one observes the true nature of one's own body, so too does one observe the Buddha.' Question: Why can what Bodhisattva Vimalakirti said be called a 'Sutra'? Answer: The Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom) states that what the Buddha's disciples, emanations, devas (gods), and immortals say, and which is approved by the Buddha, can all be called 'Sutras'.
The second part explains the word 'Sutra'. According to the language of India, the Buddha's teachings were initially and universally called 'Sutra', or 'Suttra'. This is like the difference between the dialects of Chu and Xia in our land. The interpretations of ancient and modern masters differ; some say it can be translated, others say it cannot. Now I will analyze this meaning, roughly in five aspects: first, it cannot be translated; second, it can be translated; third, reconciling existence and non-existence; fourth, formally explaining the word 'Sutra'; fifth, using the calendar to explain 'Sutra'. The first view is that it cannot be translated because foreign languages have many words with rich meanings. For example, the name 'Sutra' contains five meanings. How can it be translated with just one word '經' (Sutra)? Therefore, Dharma Master Kaishan said that '經' (Sutra) is not a formal translation, but is used to replace and compare. In our land, the teachings of the sages Duke Zhou and Confucius are called '經' (Sutra). The teachings of foreign sages should also be replaced by this word '經' (Sutra) for comparison. The five meanings mentioned are: first, the Dharma root has three: one is the teaching root, which is Lokasiddhanta (worldly truth); the second is the practice root, which is Pratipakshikasiddhanta (antidotal truth) and Paurushasiddhanta (truth for individuals); the third is the principle root, which is Paramarthikasiddhanta (ultimate truth), also known as manifestation, manifesting the truth. For example, the Maitreya chapter manifests true Bodhi, and so on. Second, the meaning of subtle arising: the Dharma King (Buddha) initiates teachings that are subtle and profound, explaining everything from small to large. In this way, the meaning of the text gradually becomes clear, developing the minds of sentient beings, good from beginning to end, complete and perfect. It is also called birth, meaning that hearing the Dharma is obtained, giving birth to the Dharma body. The Sutra says: 'The Bodhi of all Buddhas arises from this.' Third, the meaning of a gushing spring: this is named from a metaphor, like a gushing spring, flowing endlessly. For example, in the Maitreya chapter, obtaining non-obtainment is the meaning of Bodhi. The immeasurable audience in the chapter on sentient beings realizes that birth is non-birth, so the name of compassion will not be exhausted, hence this saying. Fourth, the meaning of a plumb line: this is also shown through a metaphor. Like the plumb line in the world
墨能裁邪就正軌範有度。如不生不滅萬行不可乖。無常無我四果不可異。又如六度四等名不可易。蘊界處等數不可加。故云也五結鬘義者。此從譬以顯。如縷穿花使無零落。大聖說法貫通理行亦無漏失。複次如百花異色更相輝煥。萬行莊嚴互為映飾。如總持園苑八解浴池大乘寶車駕以白牛等也。此土既無名含。此五之言故用經字代也。第二言有翻者有師言。昔佛法初度。梵漢之語未通。故河西群學謂無翻也。今經論既度。梵漢之語復通。修多羅定有翻也。但諸師各稟異聞。文成非一。略出五家翻釋。一翻為法本。具如前辯。二翻為契。即初悉檀契情二。三悉檀契行。第四悉檀契理也。此則如法相解如法相說故也。三翻為綖。此因譬顯義。與前結鬘義同。又結成行人三菩提之果也。四翻為善語教。謂大聖明鑒慈心順理。復悉檀善巧化順物情故也。五翻為經。以類此方極聖所說故也。第三會通有無唯取經字為正者。無翻者言此無多含之語。此亦未然。如此訓字或一或二。乃至多訓如經訓法訓常及經緯等。豈非多含義也。又有翻者言今語既通定有翻者。此亦未然。若定有翻。何故五譯不定。若減而存。一義復不圓。若無名相中假名相說。悉檀方便起教是一。適其根性即有翻無翻皆無滯也。故經云。依義不依語也。又兩家五義
【現代漢語翻譯】 現代漢語譯本 墨（指書寫、記錄）能匡正邪惡，使之歸於正道，行為有規範和準則。例如，不生不滅的真理，任何修行都不能違背。無常、無我的教義，四種果位（須陀洹果、斯陀含果、阿那含果、阿羅漢果）的證得，都不能有所改變。又如六度（佈施、持戒、忍辱、精進、禪定、般若）和四等心（慈、悲、喜、舍），這些名稱不可隨意更改。五蘊、十二界、十八處等數目不可增減。所以說，『五結鬘義』，這是用比喻來顯明。如同用線將花朵串起來，使之不散落。大聖（指佛陀）說法，貫通事理和修行，也沒有遺漏缺失。再次，如同百花顏色各異，互相輝映；萬種修行莊嚴，互相襯托。如同總持（Dharani）的園林，八解脫（Asta-vimoksha）的浴池，大乘（Mahayana）的寶車用白牛駕馭等等。這裡（指印度）既然沒有包含多種含義的詞語，所以用『經』字來代替這五種說法。 第二，關於『有翻譯』的說法，有些法師說，過去佛法初傳時，梵語和漢語不通，所以河西地區的學者認為沒有翻譯。現在經論已經傳過來，梵語和漢語又相通了，修多羅（Sutra）一定有翻譯。但是各位法師各自秉持不同的見聞，文字表達不一致，大概列出五家的翻譯解釋：一是翻譯為『法本』，具體如前面所辯論的。二是翻譯為『契』，即最初的悉檀（Siddhanta）契合眾生的根性，第二悉檀契合修行，第三悉檀契合理性。這就是如實理解法相，如實宣說法相的緣故。三是翻譯為『綖』（線），這是借用比喻來顯明意義，與前面的『結鬘義』相同。又可以結成修行人證得三菩提（SamBodhi）的果實。四是翻譯為『善語教』，說的是大聖（佛陀）明察事理，以慈悲心順應真理，又以悉檀的善巧方便來教化，順應眾生的根性。五是翻譯為『經』，因為類似於此方（指中國）極聖（指聖人）所說的話。 第三，會通『有翻譯』和『沒有翻譯』的說法，只取『經』字為正確。說『沒有翻譯』的人認為，這個詞沒有包含多種含義。這種說法也不對。像這樣訓釋一個字，或者一個含義，或者兩個含義，乃至多個含義，如『經』訓釋為『法』、訓釋為『常』以及『經緯』等，難道不是包含多種含義嗎？又有說『有翻譯』的人認為，現在語言已經相通，一定有翻譯。這種說法也不對。如果一定有翻譯，為什麼五種翻譯不統一？如果減少而保留一種含義，又不能圓滿表達意義。如果在沒有名稱概念的情況下，假借名稱概念來說明，悉檀的方便教化就是一種，適應眾生的根性，那麼有翻譯和沒有翻譯都沒有障礙。所以經中說：『依義不依語』。又是兩家的五種含義。
【English Translation】 English version Ink (referring to writing and recording) can rectify evil and lead it to the right path, with norms and standards for behavior. For example, the truth of non-birth and non-death cannot be violated by any practice. The teachings of impermanence and non-self, and the attainment of the four fruits (Sotapanna, Sakadagami, Anagami, Arhat), cannot be altered. Furthermore, the names of the six perfections (Dana, Sila, Kshanti, Virya, Dhyana, Prajna) and the four immeasurables (loving-kindness, compassion, joy, equanimity) cannot be changed arbitrarily. The numbers of the five aggregates (Skandhas), twelve sense bases (Ayatanas), and eighteen realms (Dhatus) cannot be increased or decreased. Therefore, it is said, 'the meaning of the five garlands,' which is illustrated by analogy. Just as flowers are strung together with thread to prevent them from scattering, the Great Sage's (Buddha) teachings connect principles and practices without any omissions or losses. Moreover, just as hundreds of flowers of different colors shine and illuminate each other, the myriad practices adorn and complement each other. Like the garden of Dharani (Total Retention), the bathing pond of the eight liberations (Asta-vimoksha), and the precious vehicle of Mahayana (Great Vehicle) drawn by white oxen, etc. Since there are no words containing multiple meanings here (in India), the word 'Sutra' is used to replace these five expressions. Secondly, regarding the statement 'there is translation,' some Dharma masters say that in the past, when the Buddha's teachings were first transmitted, Sanskrit and Chinese were not mutually intelligible, so scholars in the Hexi region believed that there was no translation. Now that the scriptures and treatises have been transmitted, and Sanskrit and Chinese are mutually intelligible again, Sutras (Sutra) must have translations. However, each Dharma master holds different views and expressions, so I will list five interpretations of translations: First, it is translated as 'Dharma root,' as discussed in detail earlier. Second, it is translated as 'agreement,' which is the initial Siddhantha (Siddhanta) that agrees with the nature of beings, the second Siddhantha that agrees with practice, and the third Siddhantha that agrees with reason. This is because one understands the Dharma characteristics as they are and speaks of the Dharma characteristics as they are. Third, it is translated as 'thread,' which is to clarify the meaning by analogy, similar to the previous 'garland meaning.' It can also form the fruit of the three Bodhis (SamBodhi) attained by practitioners. Fourth, it is translated as 'good words teaching,' which refers to the Great Sage (Buddha) discerning principles, following the truth with compassion, and using the skillful means of Siddhantha to teach and adapt to the nature of beings. Fifth, it is translated as 'Sutra,' because it is similar to what the supreme sages (saints) in this land (China) have said. Thirdly, reconciling the statements 'there is translation' and 'there is no translation,' only the word 'Sutra' is taken as correct. Those who say 'there is no translation' believe that this word does not contain multiple meanings. This statement is also incorrect. Like interpreting a word in this way, either with one meaning, two meanings, or even multiple meanings, such as 'Sutra' being interpreted as 'Dharma,' 'constant,' and 'warp and weft,' etc., doesn't it contain multiple meanings? Others who say 'there is translation' believe that since languages are now mutually intelligible, there must be translations. This statement is also incorrect. If there must be translations, why are the five translations not unified? If one meaning is reduced and retained, it cannot fully express the meaning. If names and concepts are borrowed to explain in the absence of names and concepts, the expedient teaching of Siddhantha is one, adapting to the nature of beings, then there is no obstacle whether there is translation or not. Therefore, the Sutra says: 'Rely on the meaning, not on the words.' It is also the five meanings of the two schools.
皆以經字標題。不以契綖等為目。今立經字亦是融通無失。第四正釋經字。略開四義。一者經由義。二意。初云。聖言下備經由如來心口故也。二云。三代聖人莫不皆由悉檀之教而致大果。二者經緯義。生法師云。世之經緯成自素帛。斯之經緯顯於行人真光彩也。三者常義。有二意。一者邪不能壞。二者正不能異。故肇師云。古今雖殊覺道不改。群邪不能沮。眾聖不能異。故曰也。四者法義。安法師曰。謂體可楷摸。如此土六經顯道德人倫之是非也。第五曆法明經。有說三種經。一聲。二色。三法。初聲經者。聲教詮理故。大品經云。若從善知識處聞般若也。二色經者。尋文悟理故。大品云。若從經卷中聞般若也。三法經者。是法塵。謂心與法合思惟得證故。經云。修我法者證乃自知故也。問。餘三塵何故非法。答。此土三根鈍故。複次如法華明六根平等清凈。此經下文因食香飯得道廣明。六塵俱為佛事。不同小乘唯說娑婆音聲為佛事。又大品明。諸法等故般若波羅蜜亦等。金剛云。一切法皆是佛法也。一名不可思議解脫者。此是第二大段從法受名。此經流佈既多。申釋亦眾。略開九家以相比決。初什曰。亦名三昧。亦名神足。或令修矩改度。或鉅細相容變化隨意於法自在解脫于礙故名解脫。二者。生曰。不思議有二
【現代漢語翻譯】 現代漢語譯本 皆以經字標題，不以契綖等為目。現在設立『經』字，也是爲了融會貫通，沒有缺失。第四，正式解釋『經』字，略微展開四種含義：第一是『經由』之義。有兩種解釋：一是說，聖人的言語具備經由如來心口傳達的特性。二是說，過去、現在、未來三代的聖人，沒有不是通過悉檀（Siddhanta，成就）的教導而獲得巨大成果的。第二是『經緯』之義。生公（竺道生）說，世間的經緯是由素色的絲帛織成，而佛經的經緯則在修行人的真光彩中顯現。第三是『常』義。有兩種解釋：一是邪惡不能破壞它，二是正道不能改變它。所以僧肇法師說，古今雖然不同，覺悟的道路不會改變，各種邪說不能阻撓它，眾多聖賢不能改變它，所以說是『常』。第四是『法』義。安法師（道安）說，指的是可以作為楷模的法則，就像中國的六經闡明道德人倫的是非一樣。 第五，通過歷法來闡明『經』。有人說有三種『經』：一是聲，二是色，三是法。第一種是聲經，因為聲音教導可以詮釋真理。《大品經》（Mahaprajnaparamita Sutra）說，如果從善知識那裡聽聞般若（Prajna，智慧）。第二種是色經，因為通過研讀文字可以領悟真理。《大品經》說，如果從經卷中聽聞般若。第三種是法經，是法塵，指的是心與法相結合，通過思考而證悟真理。經中說，修習我的法的人，證悟是自己知道的。問：為什麼其餘三種塵不是法？答：因為這裡的眾生三種根器遲鈍。其次，如《法華經》（Lotus Sutra）闡明六根平等清凈，此經下文因為吃了香飯而得道，廣泛闡明六塵都可以作為佛事，不同於小乘只說娑婆世界的音聲是佛事。而且《大品經》闡明，諸法平等，所以般若波羅蜜（Prajnaparamita，智慧到彼岸）也平等。《金剛經》（Diamond Sutra）說，一切法都是佛法。『一名不可思議解脫』，這是第二大段，從法而得名。這部經流傳既廣，解釋也很多。略微展開九家的說法來相互比較判斷。初什（鳩摩羅什）說，也叫三昧（Samadhi，禪定），也叫神足，或者使修矩改變尺度，或者使巨大和細小相互容納，變化隨意，對於法自在解脫于障礙，所以名叫解脫。第二種，生公（竺道生）說，不可思議有兩種：
【English Translation】 English version All are titled with the word 'Sutra', not using 'Qiyian' etc. as headings. Now establishing the word 'Sutra' is also for integration and without loss. Fourth, formally explaining the word 'Sutra', briefly opening four meanings: First is the meaning of 'passing through'. There are two explanations: First, it is said that the words of the sages possess the characteristic of passing through the mind and mouth of the Tathagata (如來，Thus Come One). Second, it is said that the sages of the past, present, and future, without exception, all attained great results through the teachings of Siddhanta (悉檀，accomplishment). Second is the meaning of 'warp and weft'. Master Sheng (竺道生) said, the warp and weft of the world are made of plain silk, while the warp and weft of the Buddhist scriptures are manifested in the true radiance of practitioners. Third is the meaning of 'constant'. There are two explanations: First, evil cannot destroy it, and second, the right path cannot change it. Therefore, Master Zhao (僧肇) said, although ancient and modern times are different, the path of enlightenment does not change, various heresies cannot hinder it, and many sages cannot change it, so it is called 'constant'. Fourth is the meaning of 'dharma'. Dharma Master An (道安) said, it refers to the law that can be used as a model, just like the Six Classics of China clarify the rights and wrongs of morality and human relations. Fifth, clarifying 'Sutra' through the calendar. Some say there are three types of 'Sutra': First is sound, second is form, and third is dharma. The first type is sound sutra, because sound teachings can interpret the truth. The Mahaprajnaparamita Sutra (大品經，Great Perfection of Wisdom Sutra) says, if you hear Prajna (般若，wisdom) from a good teacher. The second type is form sutra, because you can understand the truth by studying the text. The Mahaprajnaparamita Sutra says, if you hear Prajna from the scriptures. The third type is dharma sutra, which is dharma dust, referring to the combination of mind and dharma, and realizing the truth through thinking. The sutra says, those who practice my dharma will know the realization themselves. Question: Why are the other three dusts not dharma? Answer: Because the three roots of beings here are dull. Secondly, as the Lotus Sutra (法華經) clarifies the equality and purity of the six senses, this sutra later widely clarifies that the six dusts can all be used as Buddhist affairs because of attaining the Way by eating fragrant rice, which is different from the Hinayana (小乘，Small Vehicle) only saying that the sound of the Saha world is a Buddhist affair. Moreover, the Mahaprajnaparamita Sutra clarifies that all dharmas are equal, so Prajnaparamita (般若波羅蜜，Perfection of Wisdom) is also equal. The Diamond Sutra (金剛經) says that all dharmas are Buddhadharma. 'One name is inconceivable liberation', this is the second major section, named after the dharma. This sutra has been widely circulated and has many interpretations. Briefly expand the nine schools of thought to compare and judge each other. Chu Shi (Kumarajiva, 鳩摩羅什) said that it is also called Samadhi (三昧，concentration), also called divine feet, or make the Shuju change the scale, or make the huge and small accommodate each other, change at will, and be free from obstacles in the dharma, so it is called liberation. The second type, Master Sheng (竺道生) said that there are two types of inconceivable:
種。一曰理空。非惑情所圖。二曰神奇。非淺識所量。若體夫空理。則脫思議之惑。惑既脫矣。則所為難測。三肇曰。微遠幽深二乘不能測不思議也。縱任無礙塵畢不能拘解脫也。四睿曰。菩薩無心應物有說。眾生但睹其教莫測其所由。故名所說為不思議也。雖說而無心故不礙於有。無心而說故不礙於空。空有所不能累。故名之為解脫也。五關內舊解。六地斷正使。七地侵除習氣。道觀雙流名不思議。正習俱盡名為解脫。六地持論師云。不真宗緣修七識智照佛性真理。斷界內見思界外無明。是思議解脫。若真宗八識真修體顯二障皆融無累。名不思議解脫也。七真諦三藏云。解脫有二種。一不相離。即是諸法如如本有之理未與惑離也。二相離者。得法如如智斷心障。與惑相離。相離解脫即不思議。八三論師云。若自他明縛脫。縛是自縛。脫是自脫。即是自性之縛脫。今明縛非自縛。由脫說縛。脫非自脫。由縛得脫。由脫說縛。即是假縛。由縛說脫。即是假脫。假縛非縛。假脫非脫。即是非縛非脫。畢竟清凈。而說縛脫者。即是假名不思議之解脫也。九天臺疏釋有三意。第一簡別思議不思議相。二別釋不思議解脫。三類通諸法。初簡別中略為七意。一約理分別者。若見可思議真諦之理而得解脫。即是思議。若見中道實相之
理而得解脫。即是不思議也。下文。菩薩病非真非有等。二約智者。若是生滅智照即是思議。若是無生寂照之智即不思議也。故下文云。有惠方便解等。三約斷者。若斷煩惱而解脫者是思議。若不斷煩惱而入涅槃即不思議。故文云。不滅癡愛起于明脫。四約界內外者。若脫界內惑而脫者即思議。若脫界內外者是不思議也。故法華云。但離虛妄名為解脫。其實未得一切解脫。又下文云。法名無染。若染於法乃至涅槃。是則染著非求法也。五約有體無體者。若思議解脫即空無色心。若不思議有不思議實相體也。故大經云。解脫有二種。亦色非色。非色者聲聞緣覺。亦色者諸佛如來。又云。妙色湛然常安住。仁王明法性五陰等。六約有用無用。若不思議解脫無無方大用。若不思議解脫有無方大用。故下文云。不起滅定現諸威議及須彌入芥子等種種大用也。七約共不共簡者。若三乘共行侵除習等是思議。若別斷五住是不思議。複次緣修與方便共名思議。真修非方便共名不思議。故法華云。正直舍方便也。複次有師云。下地不思議上地名不思議。若爾者聲聞不知菩薩。外凡不知內凡。乃至世間伎術如蜂作蜜蜘蟵結網。亦非愚者所惻。豈名不思議。是則下不知上名思議。上能知不還成思議。今明不共不思議。下地不以思議上地上地
不以思議下地。寂滅真如有何次。又華嚴云。究竟離虛妄無染如虛空。又下文云。非但分別思惟之所能得。問。上地不思下。如何得知。答。寂而常照。故知雖照而未常不寂也。二別釋不思議解脫者。初約四句。今明不從自脫故。不約自性以立名。不從他縛起故。不約他性以立名。不從自他縛脫起故。不約共性以立名。不從離脫離縛起故。不約無因性以立名。從因緣立解脫名尚不可得。何況無因緣起以立名。是即不在內外兩中間而說解脫者不思議也。是即無離文字說解脫相。解脫者即諸法也。約此而明不思議解脫。即具三義。一真性解脫。二實惠解脫。三方便解脫。此三如上所由門及不思議品廣明。三約類通三法者。略有十種。一三道者苦道煩惱道業道。初即真性。二即實惠。三即方便。如次配之。下九亦爾。二三識。一阿梨耶即第八。二阿陀那即第七。三波陀那即六識。三三佛性。一正因。二了因。三緣因。四三般若。一實相。二觀照。三方便。五三種菩提。一實相。二實智。三方便。六三種大乘。一性乘。二得乘。三隨乘。七三種法身。一法性身。二果報法身。三應化法身。八三種涅槃。一性凈涅槃。二圓凈。三方便凈。九一體三寶。一真性即法。二二實惠即佛。三方便即僧。十三德。一法身。二般若。三解脫。
【現代漢語翻譯】 現代漢語譯本 不以思議下地。寂滅真如有何次第？又《華嚴經》云：『究竟離虛妄，無染如虛空。』又下文云：『非但分別思惟之所能得。』問：上地不思下，如何得知？答：寂而常照，故知雖照而未嘗不寂也。 二、別釋不思議解脫者。初約四句。今明不從自脫故，不約自性以立名；不從他縛起故，不約他性以立名；不從自他縛脫起故，不約共性以立名；不從離脫離縛起故，不約無因性以立名。從因緣立解脫名尚不可得，何況無因緣起以立名。是即不在內外兩中間而說解脫者，不思議也。是即無離文字說解脫相，解脫者即諸法也。約此而明不思議解脫，即具三義：一、真性解脫；二、實惠解脫；三、方便解脫。此三如上所由門及不思議品廣明。 三、約類通三法者。略有十種：一、三道者：苦道、煩惱道、業道。初即真性，二即實惠，三即方便，如次配之。下九亦爾。二、三識：一、阿梨耶（Alaya）即第八識；二、阿陀那（Adana）即第七識；三、波陀那（Pravrtti-vijnana）即六識。三、三佛性：一、正因；二、了因；三、緣因。四、三般若（Prajna）：一、實相；二、觀照；三、方便。五、三種菩提（Bodhi）：一、實相；二、實智；三、方便。六、三種大乘：一、性乘；二、得乘；三、隨乘。七、三種法身（Dharmakaya）：一、法性身；二、果報法身；三、應化法身。八、三種涅槃（Nirvana）：一、性凈涅槃；二、圓凈；三、方便凈。九、一體三寶：一、真性即法；二、實惠即佛；三、方便即僧。十、三德：一、法身；二、般若；三、解脫。
【English Translation】 English version It does not descend to the lower grounds through conceptualization. What is the order of stilling and extinction of true suchness? Moreover, the Avatamsaka Sutra says: 'Ultimately free from falsehood, unblemished like the void.' And the following text says: 'It cannot be attained solely through discrimination and thought.' Question: If the higher grounds do not contemplate the lower, how can they know them? Answer: Still and constantly illuminating, hence it is known that although illuminating, it is never not still. Second, a separate explanation of inconceivable liberation. Initially, it is based on the fourfold negation. Now, it is clarified that because it does not liberate itself, it is not named based on its own nature; because it does not arise from being bound by others, it is not named based on the nature of others; because it does not arise from being bound and liberated by itself and others, it is not named based on a common nature; because it does not arise from being separated from liberation and being separated from bondage, it is not named based on a causeless nature. Even establishing the name of liberation from causes and conditions is unattainable, let alone establishing a name based on arising without causes and conditions. That is, saying liberation is not in the internal, external, or middle is inconceivable. That is, there is no liberation aspect apart from words; liberation is all dharmas. Explaining inconceivable liberation based on this embodies three meanings: first, true nature liberation; second, actual wisdom liberation; third, expedient liberation. These three are extensively explained in the aforementioned 'Entrance' and 'Inconceivable' chapters. Third, classifying and generalizing the three dharmas. There are roughly ten types: first, the three paths: the path of suffering (Dukkha), the path of affliction (Klesha), and the path of karma (Karma). The first is true nature, the second is actual wisdom, and the third is expedient, corresponding in that order. The following nine are also like this. Second, the three consciousnesses: first, Alaya (阿梨耶) which is the eighth consciousness; second, Adana (阿陀那) which is the seventh consciousness; third, Pravrtti-vijnana (波陀那) which is the six consciousnesses. Third, the three Buddha-natures: first, the direct cause; second, the manifesting cause; third, the conditional cause. Fourth, the three Prajnas (般若): first, the real aspect; second, contemplation; third, expedient. Fifth, the three Bodhis (菩提): first, the real aspect; second, real wisdom; third, expedient. Sixth, the three vehicles of Mahayana: first, the nature vehicle; second, the attainment vehicle; third, the following vehicle. Seventh, the three Dharmakayas (法身): first, the Dharmata-kaya (法性身); second, the Sambhogakaya (果報法身); third, the Nirmanakaya (應化法身). Eighth, the three Nirvanas (涅槃): first, Svabhavasunyata-Nirvana (性凈涅槃); second, Parinisrita-Nirvana (圓凈); third, Upaya-Nirvana (方便凈). Ninth, the one essence of the Three Jewels: first, true nature is Dharma; second, actual wisdom is Buddha; third, expedient is Sangha. Tenth, the three virtues: first, Dharmakaya; second, Prajna; third, liberation.
如是即真性解脫是凈。實惠解脫是垢。方便解脫是稱。此乃人從法立名。法從人受稱。故得顯發不思議大道也。
大段第二明經體者。略開三意。一辯體所以。二正明經體。三簡偽顯真。初所以須明體者。若尋經失旨。事同調達雖讀八萬法藏不免墮大地獄。若得意亡言。即槃特一偈成阿羅漢果。若不識經真性之體。雖復讀誦修行終不能得無生法忍。故須辯也。第二正明經體。然此一門經論異說。今古申釋復多紊亂。統論其要不出二種。一能詮之教。二所詮之理。故瑜伽論云。契經體者略有二種。一文。二義。是即諸明假實音聲名句文等並能詮教攝。如前釋名門具以辯訖。若諸明真如性相等並所詮理攝。今此具明舊釋。此經多用權實為體體即是宗。此釋不然。何則天無二日。國無二主。豈可權實具明。又體據理明。宗據行說。偈得宗體同辯也。今但以不思議真性解脫為體者。此經云。淫怒癡性即是解脫。又云。諸佛菩薩有解脫名不可思議。又云。一切法亦如也。然此真姓實相離四句絕百非。能軌生行人正智萬行故獨名體也。故大論明小乘經三法印。無常無我寂滅涅槃。大乘經一實相印。又下文云。以陀羅尼印印之即經之正體也。若得三法印能入苦忍真明至無學果。若得實相印能入無生法忍得大菩提也。第三簡偽顯
【現代漢語翻譯】 現代漢語譯本：像這樣，認識到真性就是解脫，是清凈的。執著于實際利益的解脫是有污垢的。爲了方便而說的解脫只是一個名稱。這是人根據法而得名，法根據人而受到稱讚。因此，才能顯現不可思議的大道。
第二大段闡明經的本體，大致分為三個方面：一是辨明本體的原因；二是正面闡明經的本體；三是區分虛假，彰顯真實。首先，必須闡明本體的原因在於，如果尋經而迷失宗旨，就像調達（Devadatta，提婆達多）一樣，即使讀了八萬法藏，也難免墮入大地獄。如果領會了經義而忘記了言語，就像槃特（Panthaka，周利槃陀伽）一樣，憑藉一偈就能成就阿羅漢果。如果不認識經的真性本體，即使反覆讀誦修行，最終也無法獲得無生法忍。所以必須辨明。
其次，正面闡明經的本體。然而，關於這一方面，經論的說法各不相同，古今的解釋也多有紊亂。總而言之，其要點不出兩種：一是能詮釋的教法；二是所詮釋的道理。所以，《瑜伽師地論》（Yogacarabhumi-sastra）說：『契經的本體大致有兩種：一是文字（文），二是義理（義）。』這就是說，所有闡明假名實相的聲音、名句、文字等，都屬於能詮釋的教法。如前面解釋經名時已經詳細辨析過了。如果所有闡明真如自性等，都屬於所詮釋的道理。現在這裡詳細說明舊的解釋，認為這部經多用權實作為本體，本體就是宗旨。這種解釋是不對的。為什麼呢？天上沒有兩個太陽，國家沒有兩個君主。怎麼能權實並明呢？而且，本體根據理來闡明，宗旨根據行來說明。偈頌可以同時辨明宗旨和本體。現在只以不可思議的真性解脫作為本體，這部經說：『淫慾、嗔恚、愚癡的自性就是解脫。』又說：『諸佛菩薩的解脫名為不可思議。』又說：『一切法也是如此。』然而，這真性實相遠離四句，斷絕百非，能夠引導修行人生起正智和萬行，所以單獨稱為本體。所以，《大智度論》（Mahaprajnaparamita-sastra）闡明小乘經的三法印：無常、無我、寂滅涅槃。大乘經的一實相印。而且下文說：『用陀羅尼印（Dharani，總持）印之，就是經的正體。』如果得到三法印，就能進入苦忍真明，達到無學果。如果得到實相印，就能進入無生法忍，得到大菩提。 第三，區分虛假，彰顯真實。
【English Translation】 English version: Thus, recognizing true nature is liberation, which is pure. Liberation attached to practical benefits is defiled. Liberation spoken of for convenience is merely a name. This is how a person is named according to the Dharma, and the Dharma is praised according to the person. Therefore, the inconceivable Great Path can be revealed.
The second major section clarifies the substance of the Sutra, roughly divided into three aspects: first, to argue for the reason for the substance; second, to directly clarify the substance of the Sutra; and third, to distinguish the false and reveal the true. First, the reason for clarifying the substance is that if one seeks the Sutra but loses its purpose, it is like Devadatta (提婆達多), who, even after reading the eighty-four thousand Dharma teachings, cannot avoid falling into the great hell. If one understands the meaning and forgets the words, it is like Panthaka (周利槃陀伽), who, with one verse, can achieve the fruit of an Arhat. If one does not recognize the true nature of the Sutra, even if one repeatedly reads and practices, one will ultimately not be able to obtain the forbearance of non-birth. Therefore, it must be clarified.
Secondly, directly clarify the substance of the Sutra. However, regarding this aspect, the statements of the Sutras and treatises are different, and the explanations of ancient and modern times are also often chaotic. In general, the key points do not go beyond two types: first, the teaching that can explain; second, the principle that is explained. Therefore, the Yogacarabhumi-sastra (瑜伽師地論) says: 'The substance of the Sutra roughly has two types: first, the text (文); second, the meaning (義).' That is to say, all sounds, names, phrases, texts, etc., that explain the false and real aspects belong to the teaching that can explain. As explained in detail in the previous explanation of the name. If all explanations of suchness nature, etc., belong to the principle that is explained. Now, here is a detailed explanation of the old interpretation, which believes that this Sutra mostly uses expedient and real as the substance, and the substance is the purpose. This explanation is not correct. Why? There are not two suns in the sky, and there are not two rulers in a country. How can expedient and real be clarified together? Moreover, the substance is clarified according to the principle, and the purpose is explained according to the practice. The verses can clarify both the purpose and the substance. Now, only the inconceivable true nature liberation is taken as the substance. This Sutra says: 'The nature of lust, anger, and ignorance is liberation.' It also says: 'The liberation of all Buddhas and Bodhisattvas is called inconceivable.' It also says: 'All dharmas are also thus.' However, this true nature reality is far from the four sentences and cuts off the hundred negations, and can guide practitioners to generate correct wisdom and myriad practices, so it is uniquely called the substance. Therefore, the Mahaprajnaparamita-sastra (大智度論) clarifies the three Dharma seals of the Hinayana Sutras: impermanence, non-self, and quiescent Nirvana. The one reality seal of the Mahayana Sutras. Moreover, the following text says: 'To seal it with the Dharani (陀羅尼) seal is the true substance of the Sutra.' If one obtains the three Dharma seals, one can enter the forbearance of suffering and true understanding, and reach the fruit of no learning. If one obtains the reality seal, one can enter the forbearance of non-birth and obtain great Bodhi. Third, distinguish the false and reveal the true.
真即為二意。初簡非實相。二顯真實相。初中復三。一簡世俗經書。二簡外人經書。三簡聲聞經。初世俗經書。但明安國治家償善罰惡仁義禮智信攝生養性。乃至梵天說出俗論五通神仙之論並屬愛論破壞惠眼不見真實。非實相體。二外人經書。多起身邊二見。或計神及世間常。是事實余妄語。乃至非常非無常。墮十四難。生六十二見。各謂是實。以有所得起諸行業。流轉生死並屬見論破壞惠眼。故非實相體也。三聲聞經。明無常等三法印。厭患三界盡苦涅槃。不能求諸法實相。亦非實相體也。二顯真相者。摩訶衍教所明為利根菩薩諸法實相。不滯二邊體用圓備。自利利他即真性解脫之體也。此中復有共二乘說不共乘說。共二乘者。如大品經三乘共行十地。聲聞斷正使緣覺侵習氣菩薩能窮諸性習氣都盡。譬如三獸渡河淺深有異。二不共二乘者。有漸有圓。漸者。雙斷二障得實相菩提。圓者。淫怒癡性即是解脫。一切法即佛性涅槃如來藏也。或名一實諦。或名自性清凈。或言如如實際。法性法身中道畢竟空等。故大論云。般若是一法佛說種種名。大經云。如天帝釋有千種名。解脫亦爾。多諸名字。此亦得通為諸大乘經之正體也。
大段第三佛國因果為宗者。斯乃眾行之綱要詣理之關樞。竊尋經論。亦不分宗體之別。
【現代漢語翻譯】 現代漢語譯本： 『真』這個概念包含兩層含義。第一層是排除非實相，第二層是彰顯真實相。在排除非實相中又分為三種情況：一是排除世俗經書，二是排除外道經書，三是排除聲聞乘經典。首先，世俗經書只闡述安邦治國、管理家庭、獎賞善行懲罰惡行、仁義禮智信、養生等內容，甚至包括梵天所說的出世之論以及五神通仙之論，這些都屬於愛論，會破壞慧眼，使人無法見到真實。因此，它們不是實相的本體。其次，外道經書大多建立在身見和邊見之上，或者認為神和世界是永恒不變的，這是真實的事實，其餘都是妄語，甚至落入非有常非無常的十四難，產生六十二種見解，各自認為自己是真實的。由於有所得之心，從而產生各種行為，在生死中流轉，這些都屬於見論，會破壞慧眼，因此也不是實相的本體。再次，聲聞乘經典闡述無常等三法印，厭惡三界，追求斷盡痛苦的涅槃，不能尋求諸法的實相，因此也不是實相的本體。彰顯真實相，是指大乘教義所闡明的，為利根菩薩所說的諸法實相，它不執著於二邊，體用圓滿具備，既能自利又能利他，是真性解脫的本體。這其中又分為與二乘共同宣說和不與二乘共同宣說兩種。與二乘共同宣說，例如《大品經》中三乘共同修行的十地，聲聞乘斷除正使，緣覺乘消除習氣，菩薩能窮盡諸法的本性，習氣完全斷盡，就像三種動物渡河，深淺程度各有不同。不與二乘共同宣說，又分為漸悟和圓悟。漸悟是指同時斷除二障，獲得實相菩提。圓悟是指淫慾、嗔恚、愚癡的本性就是解脫，一切法就是佛性涅槃如來藏。或者稱為一實諦，或者稱為自性清凈，或者說如如實際、法性法身、中道畢竟空等。所以《大智度論》說，般若是唯一的法，佛陀說了種種不同的名稱。《大涅槃經》說，如同天帝釋有千種名稱，解脫也是如此，有很多名稱。這些都可以被認為是各大乘經典的真正本體。
第三大段，以佛國因果為宗旨，這是眾行之綱要，通往真理的關鍵。我私下探尋經論，也沒有宗體之分。
【English Translation】 English version: 『Truth』 has two meanings. The first is to exclude what is not the real aspect, and the second is to reveal the true aspect. In excluding what is not the real aspect, there are three situations: first, excluding secular scriptures; second, excluding non-Buddhist scriptures; and third, excluding Śrāvakayāna (聲聞乘) scriptures. First, secular scriptures only explain how to secure the country and manage the family, reward good deeds and punish evil deeds, benevolence, righteousness, propriety, wisdom, and trustworthiness, nourishing life, and even the worldly theories spoken by Brahma (梵天), as well as the theories of the five supernatural powers and immortals. These all belong to the theory of love, which will destroy the eye of wisdom and prevent people from seeing the truth. Therefore, they are not the substance of the real aspect. Second, non-Buddhist scriptures mostly establish on the two views of self and extremes, or consider gods and the world to be eternal and unchanging, which is the real fact, and the rest are false words, or even fall into the fourteen difficulties of neither permanent nor impermanent, producing sixty-two views, each considering themselves to be true. Because of the mind of attainment, various actions arise, and they transmigrate in birth and death. These all belong to the theory of views, which will destroy the eye of wisdom, so they are not the substance of the real aspect. Third, Śrāvakayāna scriptures explain the three dharma seals such as impermanence, detest the three realms, and pursue Nirvāṇa (涅槃) to end suffering, but cannot seek the real aspect of all dharmas, so they are not the substance of the real aspect. Revealing the true aspect refers to what is explained in Mahāyāna (摩訶衍) teachings, the real aspect of all dharmas spoken for Bodhisattvas (菩薩) with sharp roots. It is not attached to the two extremes, and its substance and function are perfectly complete. It can benefit both oneself and others, and it is the substance of true nature and liberation. Among these, there are two types: those spoken in common with the Two Vehicles and those not spoken in common with the Two Vehicles. Those spoken in common with the Two Vehicles, such as the ten stages of common practice of the Three Vehicles in the Mahāprajñāpāramitā Sūtra (大品經), the Śrāvakas (聲聞) cut off the fundamental afflictions, the Pratyekabuddhas (緣覺) eliminate habitual tendencies, and the Bodhisattvas can exhaust the nature of all dharmas, and the habitual tendencies are completely exhausted, just like three animals crossing a river, with different depths. Those not spoken in common with the Two Vehicles are divided into gradual enlightenment and complete enlightenment. Gradual enlightenment refers to simultaneously cutting off the two obstacles and attaining the real aspect of Bodhi (菩提). Complete enlightenment refers to the nature of lust, anger, and ignorance being liberation, and all dharmas are the Buddha-nature, Nirvāṇa, and Tathāgatagarbha (如來藏). Or it is called the One Reality, or the self-nature purity, or Suchness, Reality, Dharmatā (法性), Dharmakāya (法身), the Middle Way, Ultimate Emptiness, etc. Therefore, the Mahāprajñāpāramitāśāstra (大智度論) says that Prajñā (般若) is the only dharma, and the Buddha spoke of various different names. The Mahāparinirvāṇa Sūtra (大涅槃經) says that just as Indra (天帝釋) has a thousand names, so is liberation, with many names. These can also be considered the true substance of all the major Mahāyāna scriptures.
The third major section, with the cause and effect of the Buddha-land as its purpose, is the outline of all practices and the key to reaching the truth. I privately explore the scriptures and treatises, and there is no distinction between purpose and substance.
但傳經者巧宣行愿開發物心使有歸趣。前既非因非果真性為眾經體。此乃而因而果。為眾經宗。舉因則攝萬行。舉果則攝萬德。故雙舉因果為眾經之綱要也。如大經明。四德涅槃之果非無五行十功德之因。大品明。般若智照之因非無種智涅槃之果。此經寶積陳請具問因果。愿聞佛國清凈之果。說諸菩薩凈土之行為因。如來豎明四句答果。橫明眾行答因。乃至入室問權疾果。問。實疾因不思議品明果。次下三品明因。香積凈土為果。八無疣行為因。示阿難佛土不同為果。請法退還為因。妙喜來此為果。發願生彼為因。是知前普集等明法身正報。此中明凈土依報故。如來合蓋現土使物歸心。正明宗之大意。
大段第四權實善巧為用。既修因得果故有權實之妙用。令諸眾生斷疑生信。略為三意。一明權實。二明折伏攝受。三明通此經文。初明權實者。有人偏用權巧。莫測為用。此明用偏也。今言權實悉得為用。問。若實是體。從體起用。那得實亦是用。答。權實有三種。一化他權實。諸佛菩薩無名相中假名相說種種權實皆是隨他意語。二自行化他權實。諸佛菩薩自行隨自意語為實隨他意語為權。三自行權實者。諸佛菩薩自行所有二諦三諦之理以辯權實也。此中明用即化他權實也。二明折伏攝受者。如勝鬘經云。應折伏
【現代漢語翻譯】 現代漢語譯本：然而，傳經之人巧妙地宣講行愿，開發眾生的心性，使之有所歸宿。前面所說的既非因也非果的真性，是所有經典的主體。而這裡所說的，則是以因而果，作為所有經典的宗旨。舉出『因』，就涵蓋了萬行；舉出『果』，就涵蓋了萬德。所以，同時舉出『因』和『果』，作為所有經典的綱要。例如，《大般涅槃經》闡明，具備四德（常、樂、我、凈）的涅槃之果，並非沒有五行（佈施、持戒、忍辱、精進、禪定）和十功德之因。《大品般若經》闡明，般若智慧照見的『因』，並非沒有種智（一切種智）和涅槃之果。這部《維摩詰所說經》，寶積菩薩陳述請求，詳細詢問因果。愿聽聞佛國清凈之果，宣說諸菩薩凈土之行為因。如來豎立闡明四句（有、無、亦有亦無、非有非無）來回答『果』，橫向闡明眾多修行來回答『因』。乃至入室弟子詢問權宜之疾的『果』，不思議品闡明『實疾』之果，接下來的三品闡明『因』。香積佛的凈土為『果』，八無疴（沒有八種缺陷）的行為為『因』。向阿難尊者展示佛土的不同為『果』，請法後退還為『因』，妙喜世界的菩薩來到此地為『果』，發願往生彼國為『因』。由此可知，前面的《普集品》等闡明法身正報，這裡闡明凈土依報。所以，如來合蓋（用神通力將大眾的飯缽合起來）顯現佛土，使眾生歸心，正是闡明本經宗旨的大意。
第四大段，講述權實善巧的運用。既然修行『因』而得到『果』，所以有權實（方便與真實）的巧妙運用，使眾生斷除疑惑，生起信心。大致有三個方面：一是闡明權實，二是闡明折伏（以威力降伏）和攝受（以慈悲接納），三是貫通這部經文。首先闡明權實：有人偏執于權巧（方便），不能測度其運用，這是闡明運用上的偏頗。現在說權實都能得到運用。問：如果『實』是本體，從本體生起作用，那麼怎麼能說『實』也是一種運用呢？答：權實有三種：一是化他權實，諸佛菩薩在沒有名相中假借名相，所說的種種權實都是隨順他人意願的言語。二是自行化他權實，諸佛菩薩自己修行時，隨順自己意願的言語是『實』，隨順他人意願的言語是『權』。三是自行權實，諸佛菩薩自己修行時，所有二諦（世俗諦和勝義諦）、三諦（空諦、假諦、中諦）的道理，用來分辨權實。這裡所說的運用，就是化他權實。二是闡明折伏和攝受：如《勝鬘經》所說，應該折伏
【English Translation】 English version: However, those who transmit the scriptures skillfully proclaim the vows and practices, developing the minds of beings and giving them a place to return to. What was previously mentioned as neither cause nor effect, the true nature, is the substance of all scriptures. What is mentioned here, however, takes cause as effect and serves as the purpose of all scriptures. To mention 'cause' encompasses all practices; to mention 'effect' encompasses all virtues. Therefore, simultaneously mentioning 'cause' and 'effect' serves as the outline of all scriptures. For example, the Mahaparinirvana Sutra clarifies that the Nirvana fruit possessing the four virtues (eternity, bliss, self, purity) is not without the cause of the five practices (generosity, morality, patience, diligence, meditation) and the ten merits. The Mahaprajnaparamita Sutra clarifies that the 'cause' of prajna wisdom's illumination is not without the fruit of sarvajna (all-knowing wisdom) and Nirvana. In this Vimalakirti Sutra, Bodhisattva Ratnakara (Treasure Accumulation) states his request, inquiring in detail about cause and effect. He wishes to hear of the pure fruit of the Buddha-field, and the practices of the Bodhisattvas' Pure Land as the cause. The Tathagata (Thus Come One) vertically clarifies the four phrases (existence, non-existence, both existence and non-existence, neither existence nor non-existence) to answer the 'effect', and horizontally clarifies the numerous practices to answer the 'cause'. Even the disciples in the room inquire about the 'effect' of the expedient illness, and the Inconceivable chapter clarifies the 'real illness' as the effect, with the following three chapters clarifying the 'cause'. The Pure Land of Fragrant Accumulation Buddha is the 'effect', and the practice of being without the eight defects is the 'cause'. Showing Ananda the differences in Buddha-fields is the 'effect', requesting the Dharma and then retreating is the 'cause', the Bodhisattvas from Abhirati (Land of Wonderful Joy) coming here is the 'effect', and making vows to be born there is the 'cause'. From this, it can be known that the preceding Sarvasamgraha chapter and others clarify the Dharmakaya (Dharma Body) as the proper reward, while this section clarifies the Pure Land as the circumstantial reward. Therefore, the Tathagata covering the bowls (using supernatural power to cover the alms bowls of the assembly) and manifesting the Buddha-field causes beings to return to their minds, precisely clarifying the great meaning of the sutra's purpose.
The fourth major section discusses the skillful application of expediency and reality. Since one cultivates 'cause' and obtains 'effect', there is the skillful application of expediency (upaya) and reality (tathata), enabling beings to sever doubts and generate faith. There are roughly three aspects: first, clarifying expediency and reality; second, clarifying subjugation (through power) and acceptance (through compassion); and third, connecting this to the sutra's text. First, clarifying expediency and reality: some people are fixated on expediency and cannot fathom its application; this clarifies the bias in application. Now it is said that both expediency and reality can be applied. Question: If 'reality' is the substance, and function arises from the substance, then how can 'reality' also be a function? Answer: There are three types of expediency and reality: first, the expediency and reality for transforming others; in the absence of names and forms, the Buddhas and Bodhisattvas use provisional names and forms, and all the various expediencies and realities they speak of are words that accord with the wishes of others. Second, the expediency and reality for self-cultivation and transforming others; when the Buddhas and Bodhisattvas cultivate themselves, words that accord with their own wishes are 'reality', and words that accord with the wishes of others are 'expediency'. Third, the expediency and reality for self-cultivation; the principles of the two truths (conventional truth and ultimate truth) and the three truths (emptiness, provisional existence, and the middle way) that the Buddhas and Bodhisattvas possess in their self-cultivation are used to distinguish expediency and reality. The application mentioned here is the expediency and reality for transforming others. Second, clarifying subjugation and acceptance: as the Shrimala Sutra says, one should subjugate
者而折伏之。應攝受者而攝受之。所折伏攝受故令正法久住。今凈名菩薩為令不思議法得久住故。是以以方便折伏實智攝受故。室外彈呵室內攝受。使令信受住不思議解脫也。三正通經文略舉四。例如方便品。諸仁者此可患厭即權折伏。當樂佛身即實攝受。如善吉章明。于食等者於法亦等。是實折伏。又云。如佛所作化人。若以是事詰是權攝受。若實折伏實攝受。如彌勒身子等。若權折伏權攝受如迦旃延等並至文廣辯。
大段第五判教相同異者。前雖廣明名等四義。未辯此經與諸經赴緣同異。略出三意。一明辯教相意。二明古今同異。三正明判此經。初辯教相意者。尋夫至聖無言。言之者為物。物情既異。赴緣之教亦多。如花嚴獨明大乘阿含偏說小教。或乍開半滿而同歸佛性。或總會三車而俱至寶所。故先德諸師各為理釋欲使大小區分權實有在矣。
二明今古同異。有三意。一約義。二約時。三別料簡。一後魏留支三藏立一音教引此經云。佛以一音演說等。二北涼曇無讖立二種教。一半字小乘。二滿字大乘。三陳真諦立三種教。一轉法輪。四諦是。二照法輪。諸般若經是。三持法輪。解深密等是。四隋笈多三藏立四種教。一四諦教。小乘經是。二無相教。般若經是。三法相大乘。楞伽經是。四觀行大乘。
【現代漢語翻譯】 現代漢語譯本 折伏那些應該折伏的人，攝受那些應該攝受的人。通過折伏和攝受，使正法長久住世。現在Vimalakīrti（凈名菩薩）爲了使不可思議法能夠長久住世，所以用方便法折伏，用實智攝受。在室外彈劾呵斥，在室內攝受教化，使人們信受並安住于不可思議的解脫之中。第三，總括經文，略舉四例。例如在《方便品》中說：『諸位仁者，這（世間）是可患可厭的』，這就是權巧折伏；『應當欣樂佛身』，這就是真實攝受。如善吉章所闡明，對於食物等同，對於法也相同，這是真實折伏。又說：『如佛所作的化人，如果用這件事來詰問，這是權巧攝受。』如果是真實折伏和真實攝受，就像Maitreya（彌勒）和Śāriputra（舍利弗）等。如果是權巧折伏和權巧攝受，就像Mahākātyāyana（摩訶迦旃延）等，詳細的論述在經文中可以見到。 第五大段，判斷教義的相同與不同。前面雖然廣泛地闡明了名等四義，但還沒有辨析這部經與其它經典在應機教化上的相同與不同。這裡略舉三種觀點。一是闡明辨別教相的意義，二是闡明古今的相同與不同，三是正式地判斷這部經。首先闡明辨別教相的意義：追尋至聖之人本來沒有言語，之所以有言語，是爲了教化眾生。眾生的根性不同，應機教化的方法也很多。例如《華嚴經》專門闡明大乘教義，《阿含經》偏重宣說小乘教義。或者先開示半字教和滿字教，最終都歸於佛性；或者總括三車，最終都到達寶所。所以先德諸師各自爲了義理，使得大小乘有所區分，權巧和真實有所存在。 第二，闡明古今的相同與不同。有三種意義：一是從義理上說，二是從時間上說，三是分別簡擇。一，後魏時期的菩提流支三藏（Bodhiruci）立『一音教』，引用這部經說：『佛以一音演說』等。二，北涼時期的曇無讖（Dharmakṣema）立『二種教』：一是半字小乘，二是滿字大乘。三，陳朝時期的Paramārtha（真諦）立『三種教』：一是轉法輪，即四諦；二是照法輪，即諸部般若經；三是持法輪，即《解深密經》等。四，隋朝時期的笈多三藏（Gupta）立『四種教』：一是四諦教，即小乘經；二是無相教，即般若經；三是法相大乘，即《楞伽經》；四是觀行大乘。
【English Translation】 English version He subdues those who should be subdued and embraces those who should be embraced. Through subduing and embracing, he causes the True Dharma to abide long. Now, Vimalakīrti (Pure Name Bodhisattva) wishes to make the inconceivable Dharma abide long, so he subdues with skillful means and embraces with real wisdom. He rebukes outside the room and embraces inside the room, causing people to believe and abide in inconceivable liberation. Third, summarizing the sutra text, briefly citing four examples. For example, in the 'Upāya Chapter' (Skillful Means Chapter), it says: 'O virtuous ones, this (world) is something to be worried about and厭惡ed,' this is skillful subduing; 'One should rejoice in the Buddha's body,' this is real embracing. As explained in the chapter of Sundarananda, equality in food is also equality in Dharma, this is real subduing. It also says: 'Like a created person made by the Buddha, if one questions this matter, it is skillful embracing.' If it is real subduing and real embracing, it is like Maitreya (Compassionate One) and Śāriputra (Son of Śāri) and others. If it is skillful subduing and skillful embracing, it is like Mahākātyāyana (Great Kátyáyana) and others, the detailed discussion can be seen in the sutra. The fifth major section, judging the similarities and differences in teachings. Although the four meanings of name, etc., have been extensively explained earlier, the similarities and differences between this sutra and other sutras in terms of teaching according to circumstances have not yet been analyzed. Here are three viewpoints. First, to clarify the meaning of distinguishing the characteristics of the teachings; second, to clarify the similarities and differences between ancient and modern times; and third, to formally judge this sutra. First, clarify the meaning of distinguishing the characteristics of the teachings: tracing back to the most sacred person, there are originally no words. The reason for having words is to teach sentient beings. Since the nature of sentient beings is different, there are also many methods of teaching according to circumstances. For example, the Avataṃsaka Sūtra (Flower Garland Sutra) specifically explains the Mahayana teachings, and the Āgama Sūtras emphasize the Theravada teachings. Or first reveal the partial and complete teachings, and ultimately return to Buddha-nature; or summarize the three vehicles, and ultimately reach the treasure place. Therefore, the virtuous teachers of the past each made distinctions between the Greater and Lesser Vehicles for the sake of righteousness, and skillful and real exist. Second, clarify the similarities and differences between ancient and modern times. There are three meanings: first, from the perspective of meaning; second, from the perspective of time; and third, to separately select. First, Bodhiruci (Enlightened Intellect), a Tripiṭaka master of the Later Wei Dynasty, established the 'One Sound Teaching,' quoting this sutra saying: 'The Buddha expounds with one sound,' etc. Second, Dharmakṣema (Law Protection), of the Northern Liang Dynasty, established the 'Two Teachings': one is the partial Theravada, and the other is the complete Mahayana. Third, Paramārtha (Ultimate Truth), of the Chen Dynasty, established the 'Three Teachings': one is the turning of the Dharma wheel, which is the Four Noble Truths; the second is the illuminating of the Dharma wheel, which is the Prajñā Sūtras; and the third is the upholding of the Dharma wheel, which is the Saṃdhinirmocana Sūtra (Explanation of the Profound Secrets Sutra), etc. Fourth, Gupta (Protected), a Tripiṭaka master of the Sui Dynasty, established the 'Four Teachings': one is the Four Noble Truths teaching, which is the Theravada Sutras; the second is the non-form teaching, which is the Prajñā Sūtras; the third is the Dharma-character Mahayana, which is the Laṅkāvatāra Sūtra (Descent into Lanka Sutra); and the fourth is the contemplation and practice Mahayana.
華嚴經是。又宋地論師大演法師亦立四宗教。一因緣宗毗曇論等。二假名宗。成實論等。三不真宗。般若經等。四真宗。如華嚴涅槃經等。乃至齊護身法師立五宗教。開前第四涅槃明佛性為第四真實宗。華嚴法界為第五法界圓明宗。二就時者。道場觀岌二師三時明義。第一時說有相法輪。第二時說無相法輪。第三時說常住法輪。若四時明義者。生法師云。始自道樹終乎泥洹凡說四種法輪。一者善凈法輪。謂始說一善乃至四空令去三塗之穢。二方便凈法輪。謂無漏道品得二涅槃。三真實法輪。謂破三之偽成一之實。四者無餘法輪。斯則會歸之談乃說常住妙旨。若開善光宅二法師判三種教。一頓。二漸。三偏方不定。漸中分為五時。一頓教。謂華嚴經也。二十二年前說有相教。小乘教也。三十二年後說無相般若教。四抑揚教。此經是。五同歸教。法華涅槃也。三別簡此經去取者。先半滿明義。此經滿字與華嚴等不異。三時明義屬。第二無相得道未明佛性常住。若四宗明義。是真宗大乘及出緣起之教。五時明義是第四抑揚之教由未會三歸一及明常住佛性也。次詳定者。若言此經未明佛性者。此明真性解脫。豈非佛性耶。下文明如來種。種即性異名耳。若言未明常住者。下文明金剛之體。夫如者不異。如無有生。如無有滅等。
{ "translations": [ "現代漢語譯本：", "《華嚴經》是這樣認為的。另外，宋朝的地論師大演法師也建立了四種宗教：第一是因緣宗，如《毗曇論》等；第二是假名宗，如《成實論》等；第三是不真宗，如《般若經》等；第四是真宗，如《華嚴經》、《涅槃經》等。甚至齊朝的護身法師建立了五種宗教，將之前的第四種，即《涅槃經》中闡明的佛性，作為第四真實宗，而將《華嚴經》的法界，作為第五法界圓明宗。", "二、就時間而言，道場觀法師和吉藏法師兩位大師闡述了三時明義：第一時說有相法輪，第二時說無相法輪，第三時說常住法輪。如果按照四時明義，生法師認為，從菩提樹下開始，到涅槃為止，總共說了四種法輪：第一是善凈法輪，即最初說一善乃至四空，使眾生脫離三塗（地獄、餓鬼、畜生）的污穢；第二是方便凈法輪，即通過無漏道品證得二涅槃（有餘涅槃、無餘涅槃）；第三是真實法輪，即破除三（我、人、眾生）之虛偽，成就一（真如）之真實；第四是無餘法輪，這便是會歸之談，闡述常住妙旨。", "如果按照開善寺和光宅寺兩位法師的判教，分為三種教：一、頓教；二、漸教；三、偏方不定教。漸教中又分為五時：第一時是頓教，指《華嚴經》；第二時是二十二年前說的有相教，即小乘教；第三時是三十二年後說的無相般若教；第四是抑揚教，指此經（指《勝鬘經》）；第五是同歸教，指《法華經》、《涅槃經》。", "三、分別簡擇此經的取捨：首先從半滿明義來看，此經的『滿』字與《華嚴經》等沒有區別。從三時明義來看，屬於第二無相，證得道果但未闡明佛性常住。如果按照四宗明義，屬於真宗大乘，以及超出緣起的教義。從五時明義來看，是第四抑揚之教，因為尚未會三歸一，以及闡明常住佛性。", "其次詳細審定：如果說此經未闡明佛性，那麼此經闡明真性解脫，難道不是佛性嗎？下文闡明如來種，種即是性的異名而已。如果說未闡明常住，下文闡明金剛之體。所謂『如』，就是不異，如無有生，如無有滅等等。", "english_translations": [ "English version:", "The Avatamsaka Sutra (Flower Garland Sutra) holds this view. Furthermore, the Dilun master Dayan of the Song dynasty also established four schools: first, the Hetupratyaya School (School of Conditions), such as the Abhidharma treatises; second, the Prajnapti School (School of Provisional Names), such as the Tattvasiddhi Shastra (Treatise on the Accomplishment of Truth); third, the Abhutatathya School (School of the Unreal), such as the Prajnaparamita Sutras (Perfection of Wisdom Sutras); and fourth, the Satyatathya School (School of the Real), such as the Avatamsaka Sutra and the Nirvana Sutra.", "Even the Dharma master Hushen of the Qi dynasty established five schools, taking the fourth of the previous schools, the Buddha-nature elucidated in the Nirvana Sutra, as the fourth Satyatathya School (School of Ultimate Reality), and the Dharmadhatu (realm of reality) of the Avatamsaka Sutra as the fifth Dharmadhatu Paripurna School (School of Perfect Illumination of the Dharmadhatu).", "Second, in terms of time, the masters Daocheng Guan and Jizang elucidated the Three Periods of Teaching: the first period taught the phenomenal Dharma-wheel (with characteristics), the second period taught the non-phenomenal Dharma-wheel (without characteristics), and the third period taught the permanent Dharma-wheel.", "If according to the Four Periods of Teaching, Dharma master Sheng stated that from the time under the Bodhi tree to the time of Nirvana, four kinds of Dharma-wheels were taught: first, the Shuddha Dharma-wheel (Wheel of Pure Goodness), which initially taught the one good and up to the Four Formless Realms, enabling beings to escape the defilements of the Three Evil Destinies (hell, hungry ghosts, animals); second, the Upaya Shuddha Dharma-wheel (Wheel of Pure Expedient Means), which through the non-outflow path attains the Two Nirvanas (Nirvana with remainder, Nirvana without remainder); third, the Satyatathya Dharma-wheel (Wheel of Ultimate Reality), which destroys the falsity of the three (self, person, sentient being) and accomplishes the reality of the one (Tathata, Suchness); and fourth, the Anupadhisesa Dharma-wheel (Wheel of Nirvana without Remainder), which is the discourse of convergence, elucidating the wonderful principle of permanence.", "If according to the classification of teachings by Dharma masters Kaishan and Guangzhai, there are three kinds of teachings: first, the Sudden Teaching; second, the Gradual Teaching; and third, the Undetermined Teaching. The Gradual Teaching is further divided into five periods: the first period is the Sudden Teaching, referring to the Avatamsaka Sutra; the second period is the phenomenal teaching taught twenty-two years prior, which is the Hinayana teaching; the third period is the non-phenomenal Prajnaparamita teaching taught thirty-two years later; the fourth is the Elevating and Depressing Teaching, referring to this sutra (referring to the Shrimala Sutra); and the fifth is the Convergent Teaching, referring to the Lotus Sutra and the Nirvana Sutra.", "Third, to separately discern the acceptance or rejection of this sutra: first, from the perspective of the meaning of 'partial' and 'complete', the word 'complete' in this sutra is no different from that in the Avatamsaka Sutra, etc. From the perspective of the Three Periods of Teaching, it belongs to the second, the non-phenomenal, attaining the fruit of the path but not elucidating the permanence of Buddha-nature. If according to the Four Schools, it belongs to the Satyatathya Mahayana, and the teachings that transcend dependent origination. From the perspective of the Five Periods of Teaching, it is the fourth, the Elevating and Depressing Teaching, because it has not yet converged the Three Refuges into one, nor elucidated the permanent Buddha-nature.", "Secondly, to examine in detail: if it is said that this sutra does not elucidate Buddha-nature, then this sutra elucidates true-nature liberation, is that not Buddha-nature? The following text elucidates the Tathagata-garbha (womb of the Tathagata), garbha is simply a different name for nature. If it is said that it does not elucidate permanence, the following text elucidates the Vajra-body (diamond body). The so-called 'Suchness' is non-different, such as no arising, such as no ceasing, etc." ] }
豈非常住耶。若真宗同法花者。何得聲聞未受記也。若滿字同涅槃者。彼是醍醐。此乃由是生蘇教也。備如法花玄義。煩不具載 第三明近判釋。初約義及時。二就乘兼藏。初中經教有四。一者頓。二者漸。三者不定。四者秘密。初頓者。如花嚴經云。譬如日出前照高山。又如大經云。雪山有草名曰忍辱。牛若食者即得醍醐等。二漸者。即五味相生即是從小乘事戒定乳得生滅四諦酪。次方等大乘最初說無生四諦無量無作對破小乘呵責聲聞樂小法者。即是從酪出生蘇摩訶般若。亦具說無生無量無作令聲聞轉教。即是從生蘇出熟。如是法華說一實無作四諦。為諸聲聞開佛知見。悉受記莂。乃至大經為諸比丘說圓伊三點佛性涅槃安置諸字秘密藏中。即是從熟蘇出醍醐。如此明五味之義。與常途一往似同。細心比並亦大異也。三明不定者。亦不同舊解。別有偏方不定之說。今但於前五味教內利根之人處處悉皆得見佛性。故有滿字之義大經云。譬如有人致毒于乳。乃至醍醐亦能殺人。所以梁武流支攝山三家明此經大品皆是滿字明佛性常住意在此也。四秘密者。大論云。佛初轉法輪顯露教中。明五人得須陀洹果八萬諸天得法眼凈。秘密教中無量菩薩聞說大乘得無生忍。又云。從得道夜至泥洹夜常說般若。又此經云。佛以一音演說法
。眾生隨類各得解。此是秘密之相。今判此經非是頓教。乃是五味漸教生蘇之味。若約不定。即是至生蘇而殺人。入不二法門住不思議解脫也。若秘密即不可出也。二就乘兼藏者。先明乘者。有說二乘。一大。謂滿字。二小。謂半字。有說三乘。謂聲聞緣覺菩薩。複次法華經於一佛乘分別說三為權。十方佛土中唯有一乘法是實。即是權實具論為四。故勝鬘亦云三乘歸依非究竟歸依故也。複次婆沙等論明生滅三乘。大品經明無生三乘。瓔珞等經次第一乘。花嚴等經明圓頓一乘通明乘者。運載為義。此經具權實半滿通論也。二就藏辯者。有說二藏。謂聲聞菩薩。婆沙明三藏。謂素怛攬藏經也。毗奈耶藏律也。阿毗達摩藏論也。分別功德經明四藏。三藏外別立雜藏。雜詮戒定惠也。法藏部立五藏。謂四藏外別立菩薩藏。對法論立六藏。謂大小各三。胎藏經說八藏。謂大小乘各四有經律論雜也。總名藏者。梵比摘迦。此名為藏。以蘊積為義也。此經就人明藏。即菩薩藏攝。故文云。菩薩法藏所攝。就法明藏。即經藏攝。故文云。我雖從佛聞百千經。未曾聞此決定實相經典也。問。十二部經此是何部。答。不然。十二部者非是別有部卷。蓋隨經義類以分別。故今經皆具申明此義。略開二重。初正明義。后對文。初中三意。一翻釋
【現代漢語翻譯】 眾生隨著各自的類別都能得到解脫，這就是秘密的相狀。現在判斷此經不是頓教，而是五味漸教中如同生蘇的味道。如果按照不定教來理解，就像是吃生蘇反而會害人，進入不二法門，安住于不可思議的解脫境界。如果說是秘密，那就不可宣說了。 二、關於乘和藏的兼具。首先說明『乘』。有人說是二乘：一是大乘，指滿字教；二是小乘，指半字教。有人說是三乘：即聲聞乘、緣覺乘、菩薩乘。其次，《法華經》在一佛乘的基礎上，分別說三乘是權宜之計，十方佛土中只有一乘法才是真實的，這就是權實並論，成為四乘。所以《勝鬘經》也說三乘歸依不是究竟的歸依。再次，《婆沙論》等闡明生滅三乘，《大品經》闡明無生三乘，《瓔珞經》等闡明次第的一乘，《華嚴經》等闡明圓頓的一乘。總的來說，『乘』有運載的意思。此經兼具權實、半滿的說法。二、關於『藏』的辨析。有人說是二藏：即聲聞藏、菩薩藏。《婆沙論》闡明三藏：即素怛攬藏（經藏）、毗奈耶藏（律藏）、阿毗達摩藏（論藏）。《分別功德經》闡明四藏：在三藏之外另立雜藏，雜藏詮釋戒、定、慧。《法藏部》立五藏：在四藏之外另立菩薩藏。《對法論》立六藏：即大小乘各有三藏。《胎藏經》說八藏：即大小乘各有四藏，包括經、律、論、雜。總名為『藏』，梵語是『比摘迦』（Pitaka），意思是蘊積。此經就人來說，屬於菩薩藏所攝，所以經文說：『菩薩法藏所攝』。就法來說，屬於經藏所攝，所以經文說：『我雖然從佛聽聞百千經，未曾聽聞此決定實相經典』。 問：十二部經中，此經屬於哪一部？答：不是這樣。十二部經不是指有單獨的部卷，而是根據經義的類別來分別的。所以此經都詳細地闡明了這個意義。大致分為兩重含義：首先是正面闡明意義，然後是對照經文。首先在第一重含義中有三個意思：一是翻譯解釋。
【English Translation】 Living beings, according to their respective categories, can all attain liberation. This is the aspect of secrecy. Now, judging this sutra, it is not a sudden teaching (頓教, dunjiao), but rather a gradual teaching (漸教, jianjiao) of the five flavors, like the taste of 'shengsu' (生蘇, freshly extracted ghee). If understood according to the indeterminate teaching, it is like eating 'shengsu' that can harm people, entering the non-dual Dharma gate, and dwelling in inconceivable liberation. If it is said to be secret, then it cannot be spoken. Secondly, regarding the combination of 'yana' (乘, cheng, vehicle) and 'pitaka' (藏, zang, collection). First, explain 'yana'. Some say there are two yanas: one is the Mahayana (大乘, dacheng, Great Vehicle), referring to the 'full word' teaching; the other is the Hinayana (小乘, xiaocheng, Small Vehicle), referring to the 'half word' teaching. Some say there are three yanas: namely, the Sravaka-yana (聲聞乘, shengwen cheng, Hearer Vehicle), Pratyekabuddha-yana (緣覺乘, yuanjue cheng, Solitary Realizer Vehicle), and Bodhisattva-yana (菩薩乘, pusa cheng, Bodhisattva Vehicle). Furthermore, the Lotus Sutra, based on the One Buddha Vehicle, separately says that the three vehicles are expedient means, and that only the One Vehicle Dharma is real in the Buddha lands of the ten directions. This is the discussion of both expedient and real, becoming four vehicles. Therefore, the 'Srimala Sutra' also says that the refuge in the three vehicles is not the ultimate refuge. Again, the 'Mahavibhasa' and other treatises explain the three vehicles of arising and ceasing, the 'Mahaprajnaparamita Sutra' explains the three vehicles of non-arising, the 'Inngrak Sutra' and other sutras explain the One Vehicle in sequence, and the 'Avatamsaka Sutra' and other sutras explain the perfect and sudden One Vehicle. In general, 'yana' has the meaning of conveyance. This sutra combines the sayings of expedient and real, half and full. Secondly, regarding the analysis of 'pitaka'. Some say there are two pitakas: namely, the Sravaka-pitaka and the Bodhisattva-pitaka. The 'Mahavibhasa' explains the three pitakas: namely, the Sutra-pitaka (素怛攬藏, sutelan zang, Sutra Collection), the Vinaya-pitaka (毗奈耶藏, pinaiye zang, Discipline Collection), and the Abhidharma-pitaka (阿毗達摩藏, abidamo zang, Higher Knowledge Collection). The 'Distinguishing Merits Sutra' explains the four pitakas: establishing a separate Miscellaneous Pitaka in addition to the three pitakas, which explains precepts, concentration, and wisdom. The 'Dharmaguptaka' establishes five pitakas: establishing a separate Bodhisattva-pitaka in addition to the four pitakas. The 'Abhidharmakosha' establishes six pitakas: namely, three pitakas each for the Great and Small Vehicles. The 'Garbhadhatu Sutra' speaks of eight pitakas: namely, four pitakas each for the Great and Small Vehicles, including sutras, vinaya, shastras, and miscellaneous. The general name 'pitaka', in Sanskrit is 'Pitaka' (比摘迦, bizhaijia), meaning accumulation. This sutra, in terms of people, is included in the Bodhisattva-pitaka, so the text says: 'Included in the Bodhisattva Dharma-pitaka'. In terms of Dharma, it is included in the Sutra-pitaka, so the text says: 'Although I have heard hundreds of thousands of sutras from the Buddha, I have never heard this sutra of definite and real aspect'. Question: Among the twelve divisions of scriptures, which division does this sutra belong to? Answer: It is not like that. The twelve divisions of scriptures do not refer to separate volumes, but are distinguished according to the categories of the sutra's meaning. Therefore, this sutra explains this meaning in detail. Roughly divided into two levels of meaning: first, directly explaining the meaning, and then comparing it with the text. First, in the first level of meaning, there are three intentions: first, translating and explaining.
名。二辯體相。三簡差別。初釋名有總別。總者十二部名意。如前略答。故新云。十二分。釋別名者。修多羅。如前明。大經始終通名也。二祇夜。此云重誦。長行未了。偈頌再宣三和伽羅那。此云受記。聖智懸監記當事故。四伽他。此云諷誦。以妙言詞結句宣唱。五優陀那。此云無問自說。聖慈哀愍不請而宣。六尼陀那。此云因緣。雜集論云。又有因緣制立學處。七阿波陀那。此云譬喻。法說難明。假喻以況。八伊帝目多伽。此云本生。自說昔因所生事。九阇陀伽。此云本事。宣諸弟子過事故。十毗佛略。此云方廣。真理正直遍諸法故。十一阿浮陀達摩。此云未曾有。亦云希法。神變無方罕聞見故。十二憂婆提舍。此云論義。賓主往來詮正理故。二辯出體相。如前分別三。諸門有四。初部藏同異者。統據宗詮。是三藏收隨分別明。是部分攝。如此經藏唯是經分開十二。又瑜伽云。阿毗達摩攝論議。毗奈耶攝因緣。余並修多羅攝。複次部藏各有通別。修多羅通詮三學。別唯詮定。部中修多羅是通余皆別故。第二立所以者。大經云。以能聽者所宜聞故。又對治十二入十二因緣故。又三轉十二行法輪故。又諸佛法爾故。第三大小多少有四。一大具小闕。如法花經云。我此九部法隨順眾生說。小乘不求大果故無授記。必藉師
【現代漢語翻譯】 現代漢語譯本 名。二、辨體相。三、簡差別。首先解釋名稱，有總名和別名。總名是十二部經的意義，如前面略略回答的那樣。所以新譯說：『十二分。』解釋別名：一、修多羅（Sūtra，經），如前面所說，大經始終通用的名稱。二、祇夜（Geya），譯為重誦，長行文沒有說完，用偈頌再次宣說。三、和伽羅那（Vyākarana），譯為受記，聖人的智慧預先鑒知，記述將要發生的事。四、伽他（Gāthā），譯為諷誦，用美妙的言辭結成句子來宣唱。五、優陀那（Udāna），譯為無問自說，聖人的慈悲憐憫，不待請求就宣說。六、尼陀那（Nidāna），譯為因緣，《雜集論》說：『又有因緣來制定學處。』七、阿波陀那（Avadāna），譯為譬喻，用正法來說明難以理解，就用比喻來比況。八、伊帝目多伽（Itivṛttaka），譯為本生，自己講述過去世所生的事。九、阇陀伽（Jātaka），譯為本事，宣說各位弟子過去的事。十、毗佛略（Vaipulya），譯為方廣，真理正直，普遍於一切法。十一、阿浮陀達摩（Adbhūta-dharma），譯為未曾有，也叫希法，神通變化沒有定方，罕見稀聞。十二、憂婆提舍（Upadeśa），譯為論義，賓主往來，詮釋正理。二、辨別體相。如前面所分別的三藏。諸門有四：一、部和藏的同異，總的來說，根據所詮釋的宗義，屬於三藏所收攝；隨分別來說，屬於部分所攝。如此經藏只是經，分開為十二部。又《瑜伽師地論》說：『阿毗達摩（Abhidharma，論）攝論義，毗奈耶（Vinaya，律）攝因緣，其餘都屬於修多羅（Sūtra，經）所攝。』再次，部和藏各有通和別。修多羅（Sūtra，經）普遍詮釋三學，特別來說，只詮釋定。在十二部中，修多羅（Sūtra，經）是通，其餘都是別。第二、建立的原因。大經說：『因為能聽的人適合聽這些。』又爲了對治十二入和十二因緣。又因為三轉十二行法輪。又因為諸佛本來就是這樣。第三、大小多少有四種情況：一大具足，小乘缺少。如《法華經》說：『我用這九部法隨順眾生來說。』小乘不追求大果，所以沒有授記，必須依靠老師。
【English Translation】 English version Name. Second, distinguishing the essence and characteristics. Third, simplifying the differences. First, explaining the names, there are general and specific names. The general name is the meaning of the twelve divisions of scriptures, as briefly answered before. Therefore, the new translation says: 'Twelve divisions.' Explaining the specific names: 1. Sūtra (修多羅): As mentioned before, it's a general name used throughout the entire Mahāyāna scripture. 2. Geya (祇夜): Translated as repeated verses, when the prose hasn't finished, verses are used to declare it again. 3. Vyākarana (和伽羅那): Translated as prophecy, the wisdom of the saints foresees and records events that will happen. 4. Gāthā (伽他): Translated as chanting, using wonderful words to form sentences and proclaim them. 5. Udāna (優陀那): Translated as unsolicited teachings, the compassion of the saints, without being asked, they proclaim. 6. Nidāna (尼陀那): Translated as causes and conditions, the Compendium of Determinations says: 'There are also causes and conditions for establishing precepts.' 7. Avadāna (阿波陀那): Translated as parables, using Dharma to explain what is difficult to understand, using metaphors to illustrate. 8. Itivṛttaka (伊帝目多伽): Translated as past lives, oneself telling about events from past lives. 9. Jātaka (阇陀伽): Translated as previous deeds, proclaiming the past deeds of the disciples. 10. Vaipulya (毗佛略): Translated as expansive, the truth is upright and pervades all dharmas. 11. Adbhūta-dharma (阿浮陀達摩): Translated as unprecedented, also called rare dharmas, supernatural transformations are boundless, rarely heard and seen. 12. Upadeśa (憂婆提舍): Translated as treatises, guests and hosts come and go, explaining the correct principles. Second, distinguishing the essence and characteristics. As the previously distinguished three pitakas. There are four aspects: 1. The similarities and differences between divisions and pitakas, generally speaking, based on the doctrine being explained, it belongs to the three pitakas; specifically speaking, it belongs to the divisions. Thus, the Sūtra Pitaka is just Sūtra, divided into twelve divisions. Also, the Yogācārabhūmi-śāstra says: 'The Abhidharma (阿毗達摩) includes treatises, the Vinaya (毗奈耶) includes causes and conditions, the rest are included in the Sūtra (修多羅).' Furthermore, divisions and pitakas each have general and specific aspects. The Sūtra (修多羅) generally explains the three learnings, specifically speaking, it only explains samādhi. Among the twelve divisions, the Sūtra (修多羅) is general, the rest are specific. Second, the reason for establishing them. The Mahāyāna scripture says: 'Because those who can listen are suitable to hear these.' Also, to counteract the twelve entrances and the twelve links of dependent origination. Also, because of the three turnings of the twelve aspects of the Dharma wheel. Also, because all Buddhas are naturally like this. Third, the four situations of large and small, many and few: 1. The Mahāyāna is complete, the Theravada is lacking. As the Lotus Sūtra says: 'I use these nine divisions of Dharma to speak in accordance with sentient beings.' The Theravada does not seek great results, so there is no prophecy, and it must rely on a teacher.
資故無自說。無常理狹故無方廣。二小具大闕。大經云。護大乘者授持九部。菩薩上根非藉緣。制戒無因緣法說即悟。無譬喻。又非詰問。無論議。三大具十二小唯十一。瑜伽云。方廣唯菩薩藏。所餘諸分聲聞藏。有四大唯有一小具十一。瑜伽云。除方廣分餘聲聞藏也。第四相攝者。契經重頌。長行偈誦。二各別故。契經諷誦亦不相攝。單重別故。所以此三唯有十部二本不相攝。師資別故。此二唯十一。余之七部各具十二。可知。
大段第二明對此經文者。此經方等大乘理微辭瞻權實兼備。何所不該。以義對文顯。不煩具。複次華嚴初教依理圓說。三點法界理深意圓。菩薩獨證二乘不悟故。次於阿含經中權說小乘。涅槃言。佛與二乘同一解脫。各修證故。次於大乘經廢權示實故。此經示不思議解脫點。明二乘解脫非真。故經云。佛為增上慢人說離淫怒癡為解脫耳。若無增上慢者。淫怒癡性即是解脫。二乘既知解脫之不真。鄙小慕大故。次於般若經中明摩訶般若點。照空色平等苦樂一如。令知十智之非實。既二乘漸見真智故。於法華經等明釋迦多寶不生不滅非長非矩同一法身。示法身點也。二乘既皆會小歸大故。最後涅槃明三點圓伊。不偏不別不一不異。終焉然。今經據理三點常圓。在名偏當解脫。抑小揚大經之
【現代漢語翻譯】 現代漢語譯本：因此，沒有自我的宣說。因為無常的道理狹隘，所以沒有方正廣大的境界。《大經》中說：『護持大乘者，應受持九部經典。』菩薩上根之人不需要憑藉外緣，制定戒律沒有因緣法，說法即能領悟，沒有譬喻，也不是詰問，無論議論。三大部經典具備十二小部，唯有十一部。《瑜伽師地論》中說：『方廣部唯屬於菩薩藏，其餘各部分屬於聲聞藏。』有四大部經典唯有一小部具備十一部。《瑜伽師地論》中說：『除了方廣部，其餘都屬於聲聞藏。』第四是互相攝持，契經（Sutra，佛經）包括重頌（Geya，以詩歌形式重複契經內容的經文）、長行（ prose，散文形式的經文）和偈頌（Gatha，詩偈）。因為二者各自不同，契經和諷誦（Udana，佛陀不待請問而自說的經文）也不互相攝持，因為有單重之別。因此，這三部經典唯有十部，二本（經和律）不互相攝持，因為師資不同。這兩部經典唯有十一部，其餘七部經典各具備十二部，可知。
第二大段說明針對此經文的人。此經（指《維摩詰所說經》）屬於方等大乘，道理精微，言辭瞻顧，權巧和真實兼備，無所不包。以義理對照經文，顯而易見，無需贅述。其次，《華嚴經》最初的教義是依理圓滿而說，三點（指法、報、應三身）涵蓋法界，道理深刻，意義圓滿，菩薩能夠獨自證悟，二乘（聲聞乘和緣覺乘）不能領悟。然後在《阿含經》中權巧地說小乘，如《涅槃經》所說：『佛與二乘同一解脫』，因為各自修行證悟。然後在《大乘經》中廢除權巧，顯示真實，此經顯示不可思議的解脫之點，說明二乘的解脫並非真實。所以經中說：『佛為增上慢（自以為是）的人說離開淫慾、嗔恚、愚癡就是解脫。如果沒有增上慢，淫慾、嗔恚、愚癡的本性就是解脫。』二乘既然知道解脫的不真實，就鄙視小乘，羨慕大乘。然後在《般若經》中說明摩訶般若（大智慧）之點，照見空和色平等，苦和樂一樣，使人知道十智（十種智慧）並非真實。既然二乘逐漸見到真智，于《法華經》等經典中說明釋迦（Sakyamuni，釋迦牟尼佛）和多寶（Prabhutaratna，多寶如來）不生不滅，非長非短，同一法身，顯示法身之點。二乘既然都匯小歸大，最後《涅槃經》說明三點圓滿如伊字，不偏頗，不分別，不一，不異，最終完結。現在此經根據道理，三點常圓，在名稱上偏重於解脫，抑制小乘，弘揚大乘，是經的宗旨。
【English Translation】 English version: Therefore, there is no self-declaration. Because the principle of impermanence is narrow, there is no square and vast realm. The Mahayana Sutra says: 'Those who protect the Mahayana should uphold the nine divisions of scriptures.' Bodhisattvas with superior roots do not need to rely on external conditions. The establishment of precepts has no causal conditions. The Dharma spoken is immediately understood, without parables, nor is it a cross-examination, regardless of discussion. The three major divisions have twelve minor divisions, only eleven. The Yogacarabhumi-sastra says: 'The Vaipulya (方廣, Fang Guang, extensive) division belongs only to the Bodhisattva-pitaka (菩薩藏, Bodhisattva collection), and the remaining divisions belong to the Sravaka-pitaka (聲聞藏, Hearer collection).' There are four major divisions, but only one minor division has eleven. The Yogacarabhumi-sastra says: 'Except for the Vaipulya division, the rest belong to the Sravaka-pitaka.' Fourth, they are mutually inclusive. Sutras (契經, Sutra) include repeated verses (重頌, Geya), prose (長行, prose), and verses (偈頌, Gatha). Because the two are different, Sutras and spontaneous utterances (諷誦, Udana) are not mutually inclusive, because there is a distinction between single and repeated. Therefore, these three divisions have only ten, and the two texts (scripture and discipline) are not mutually inclusive because the teachers are different. These two divisions have only eleven, and the remaining seven divisions each have twelve, which can be known.
The second major section explains those who are addressing this scripture. This scripture (referring to the Vimalakirti Sutra) belongs to the Vaipulya Mahayana, with subtle principles, considerate language, and both expedient and true teachings, encompassing everything. Comparing the meaning with the text, it is obvious and does not need to be elaborated. Secondly, the initial teachings of the Avatamsaka Sutra are based on the principle of perfect explanation. The three points (referring to the Dharmakaya, Sambhogakaya, and Nirmanakaya) cover the Dharmadhatu (法界, Dharma Realm), with profound principles and complete meaning. Bodhisattvas can independently realize it, while the Two Vehicles (聲聞乘 and 緣覺乘, Sravaka Vehicle and Pratyekabuddha Vehicle) cannot understand. Then, in the Agama Sutras, the Small Vehicle is expediently taught, as the Nirvana Sutra says: 'The Buddha and the Two Vehicles have the same liberation,' because they each cultivate and realize it. Then, in the Mahayana Sutras, the expedient is abandoned and the truth is revealed. This scripture reveals the point of inconceivable liberation, explaining that the liberation of the Two Vehicles is not true. Therefore, the sutra says: 'The Buddha speaks of liberation from lust, anger, and ignorance for those with arrogance (增上慢, self-conceit). If there is no arrogance, the nature of lust, anger, and ignorance is liberation.' Since the Two Vehicles know that liberation is not true, they despise the Small Vehicle and admire the Great Vehicle. Then, in the Prajnaparamita Sutra, the point of Maha Prajna (大智慧, Great Wisdom) is explained, illuminating the equality of emptiness and form, and the sameness of suffering and joy, making people know that the ten wisdoms are not real. Since the Two Vehicles gradually see true wisdom, in the Lotus Sutra and other scriptures, it is explained that Sakyamuni (釋迦牟尼佛, Sakyamuni Buddha) and Prabhutaratna (多寶如來, Prabhutaratna Tathagata) are neither born nor die, neither long nor short, the same Dharmakaya (法身, Dharma Body), revealing the point of the Dharmakaya. Since the Two Vehicles all converge from the small to the great, finally the Nirvana Sutra explains that the three points are complete like the letter 'I', not biased, not separate, not one, not different, and finally concludes. Now, according to the principle, this scripture has three points that are always complete. In name, it emphasizes liberation, suppresses the Small Vehicle, and promotes the Great Vehicle, which is the purpose of the scripture.
意焉。
釋序文四
初統明諸經不思議權實之道。二就群生長寢下別明此經權實本跡大體。三大秦天王下辯譯由始。四餘以闇短下明註解之意。
窮微者。窮實相之幽微實體也。盡化者盡權應之變化權用也。此即名故云妙絕之稱也。此上辯不思議之名之。旨意也淵深也。玄遠也。言像名相也。此句明意趣也 三空者。無相無愿也。二乘廢有存空。中道空有不二故非其所能議也。此句明道理也 群數者森羅萬有。理超事外故言表也。此句明壞三界諸識取相生心名有心也。真境無相故有心自絕也。此句明智 無為等者。法身無為應物。而為惑者不測。名不思議也。已前總明也。
何則已下對緣辯也。智無知體也。俱照用也。此明聖心。亦即諸部般若經佛智也。無像真身也。並應應身也。如下七言偈云。各見世尊在其前。及佛道品現種種身。皆是佛一身也。如法華經明。昔說佛壽長。是即法身非短長無像也。應身現短長並應也。如涅槃明。佛入滅度。又云。而常住不滅。即是法身非生滅無像也。應身現王宮生雙林滅亦並應也。又彌勒身長二百五十尺。釋迦身長丈六短。亦法身非大小而應物有大小。爾皆並應也 至韻者。謂至教起于無言之理也 玄藉者。十二分教深玄之典藉。應根施教故云彌布。彌
【現代漢語翻譯】 現代漢語譯本
意在何處。
解釋序文四點：
第一，總括說明諸經不可思議的權實之道。第二，針對眾生長久沉睡，特別闡明此經的權實本跡大體。第三，從『大秦天王』開始，辨明翻譯的緣起。第四，從『余以闇短』開始，說明註解的用意。
『窮微』，是窮盡實相的幽深微妙的實體。『盡化』，是窮盡權宜應變的種種變化權用。這就是名稱的緣故，所以說是『妙絕』的稱謂。以上辨明不可思議之名的旨意，是淵深而玄遠的。『言像名相』，這句說明意趣。『三空』，是無相、無愿。二乘修行者廢棄有而存留空，中道則是空有不二，所以不是他們所能議論的。這句說明道理。『群數』，是森羅萬象，道理超越事物之外，所以言語無法表達。這句說明壞滅三界諸識，取相而生心，名為有心。真境無相，所以有心自然斷絕。這句說明智慧。『無為等』，法身無為，應物而為，迷惑者無法測度，名為不可思議。以上是總括說明。
『何則已下』是對機緣辨析。智是無知的本體，俱是照用的功能。這是說明聖人之心，也就是諸部《般若經》中的佛智。『無像』是真身，『並應』是應身。如下面七言偈所說：『各見世尊在其前，及佛道品現種種身』，都是佛的一身。如《法華經》所說，過去說佛壽長，這就是法身，沒有長短，沒有形象。應身則示現長短，都是應化。如《涅槃經》所說，佛入滅度，又說『而常住不滅』，這就是法身，沒有生滅，沒有形象。應身則示現王宮生、雙林滅，也都是應化。又如彌勒菩薩身長二百五十尺，釋迦牟尼佛身長丈六，有長短，也是法身沒有大小，而應物有大小，這些都是應化。『至韻』，是指至高的教義起源於無法言說的道理。『玄藉』，是十二分教深奧玄妙的典籍，應根機而施教，所以說是彌布，瀰漫。
【English Translation】 English version
What is the intention?
Explanation of the Preface in Four Points:
First, it comprehensively explains the inconceivable expedient and real doctrines of various sutras. Second, addressing the long slumber of sentient beings, it specifically elucidates the overall framework of the expedient, real, original, and manifested aspects of this sutra. Third, starting from 'King of Great Qin', it clarifies the origins of the translation. Fourth, starting from 'I, with my darkness and brevity', it explains the intention of the annotations.
'Exhausting the subtle' (Qiong Wei) means exhausting the profound and subtle entity of the true reality (shixiang). 'Exhausting the transformations' (Jin Hua) means exhausting the expedient responses and various transformations of expedient applications. This is the reason for the name, so it is called the 'utterly wondrous' designation. The above clarifies the meaning of the inconceivable name, which is profound and far-reaching. 'Words, images, names, and forms' (Yan Xiang Ming Xiang), this sentence explains the intention. 'Three emptinesses' (San Kong) are no-form (wuxiang) and no-desire (wuyuan). Practitioners of the Two Vehicles abandon existence and preserve emptiness, while the Middle Way is the non-duality of emptiness and existence, so it is not something they can discuss. This sentence explains the principle. 'The multitude of numbers' (Qun Shu) refers to the myriad phenomena, and the principle transcends matters, so words cannot express it. This sentence explains the destruction of the consciousnesses of the Three Realms, grasping at forms and generating thoughts, which is called having a mind. The true realm is without form, so having a mind naturally ceases. This sentence explains wisdom. 'Non-action and so on' (Wu Wei Deng), the Dharma body is non-active, responding to beings, and those who are deluded cannot fathom it, so it is called inconceivable. The above is a comprehensive explanation.
'What then follows' (He Ze Yi Xia) is a discussion based on conditions. Wisdom is the substance of non-knowing, and both are the function of illumination. This explains the mind of the sage, which is also the Buddha's wisdom in the various Prajna Sutras. 'Without form' (Wu Xiang) is the true body (zhen shen), 'and responding' (Bing Ying) is the response body (yingshen). As the seven-character verse below says: 'Each sees the World Honored One before them, and the Buddha's path manifests various bodies', all are the one body of the Buddha. As the Lotus Sutra clarifies, in the past it was said that the Buddha's life was long, which is the Dharma body, without length or shortness, without form. The response body then shows length and shortness, all are transformations. As the Nirvana Sutra clarifies, the Buddha enters extinction, and also says 'but constantly dwells without extinction', which is the Dharma body, without birth or death, without form. The response body then shows birth in the royal palace and extinction in the twin trees, all are transformations. Also, Maitreya Buddha's body is two hundred and fifty feet tall, and Shakyamuni Buddha's body is sixteen feet tall, with length and shortness, also the Dharma body has no size, but responds to beings with size, these are all transformations. 'Reaching the rhyme' (Zhi Yun) refers to the supreme teaching originating from the principle that cannot be spoken. 'Profound texts' (Xuan Jie) are the profound and mysterious scriptures of the twelve divisions of teachings, teaching according to the capacity of the roots, so it is said to be pervasive, permeating.
即遍也。如法華明。昔說三乘。而至理非三。佈教應三一也。是即至韻無言理一也。玄藉彌佈教殊也 冥權等者。此明感應權實也。至應無心故無謀也。冥與物合名冥權也。而動即應物故無事不會也。如一月在天影現百盆隨器。大小無不會也。又如一谷在下隨聲。善惡無不應也。是即幽谷無善惡。喻聖心無謀也。異響隨聲喻事會也。又小乘菩提樹下得十智為智。大乘了心無生名智。小乘王宮生相好身為身。大乘了相無相為身。小乘以鹿苑說法為說。大乘以了言無言為說。小乘以思惟根感應為化事。大乘無緣而應為化事。複次初句明聖心不思議。第二句明法身不思議。第三句明教不思議。第四明應會不思議也 開物成務者。開導三乘為修行。作務皆獲道果無虛設故。惑者。謂惑著之徒。聞智即執心。見形即著身聞教即滯言。觀權即謂變。此皆在聖不然。惑謂然也 文殊異方者。有云。寶相佛國來下注云。遊方菩薩不知所之也 不思議本者。萬行六度慈悲宗極皆內證實相故名本也。借座請飯等皆外應眾生故名為跡也。又非跡不可以生物信。非本不可以令物證也。如見蓮華大方信池水深要睹神變大方信所證妙。複次證理無相故不思。無名故不可議。故經云。言語道斷謂名亡也。心行處滅謂相盡也。此釋本不思議。又欲言小室
能含多座。言其大室相不異變化萬端非心所測。此名跡不思議也 干像者乾天也。八未曾有室諸天宮殿常現室中故云室苞干像也 幽關者。實相真筌也。非本無以垂跡者。非見聖人內證實相之本方能外現神變之跡。眾生因睹神變之跡生信方能修行自證實相之本也。是即本跡內外雖殊。而引物證真莫測之心一也。天臺本跡五重如前可見 棲神者。言此經是神解所棲托處也 支竺者。支謙竺寂蘭竺法護等 理滯于文者。謂睿疏序云。既蒙鳩摩羅什法師正玄文摘幽旨。始悟前譯之傷本謬文之乖趣耳。至如不來相為辱來不見相為相見未緣法為始神緣合法為止心諸如此比無品不有無章不爾。又云。此土先出諸經。于識神性空明言處少存神之文其處甚多。中百二論文未及此又無通監。誰與正之先匠。所以輟章遐慨思決言于彌勒者良有在也 北天之運者。大品經云。我滅度后般若流南天竺。次至北天竺當沒于地。今此國即北天之東隅。羅什至此大傳般若。即佛記北天之運數法合流行此也。弘始八年姚秦時也。什弘始三年冬到秦。而先譯大品智度中觀門百。隨譯隨講。而生肇諸師皆悉啟悟。生公述頓悟義。肇公述般若無知等論。什見妙解至八年方重譯茲經及法華等。所以理圓意題迥超萬古也 歲次鶉火者。爾雅云。子年困頓。丑年赤奮
【現代漢語翻譯】 現代漢語譯本： 能容納多座。說的是它的大室與變化萬端沒有什麼不同，不是心所能測度的。這叫做跡不思議。干像，指的是乾天（天的意思）。八未曾有室諸天宮殿常常顯現在室中，所以說室苞干像。幽關，指的是實相真詮（真實不虛的教義）。不是本（根本）就無法垂跡（示現事蹟），不是見到聖人內心證實的實相之本，就無法外在顯現神通變化的跡象。眾生因為看到神通變化的跡象而生起信心，才能修行親自證實實相之本。這就是本跡內外雖然不同，但引導眾生證悟真理、不可測度的用心是一樣的。天臺宗的本跡五重，如前文可見。棲神，指的是這部經是神解（精神理解）所寄託的地方。支竺，指的是支謙、竺寂蘭、竺法護等人。理滯于文，指的是睿疏序中說：『既然蒙鳩摩羅什法師匡正玄妙的文辭，摘取幽深的旨意，才開始領悟到之前翻譯的損傷了根本，謬誤的文辭違背了趣味。』例如不來相被誤解為辱來，不見相被誤解為相見，未緣法被誤解為始神緣合法為止心，諸如此類，沒有哪一品沒有，沒有哪一章不是這樣。又說：『此土先前出現的諸經，在認識神性空明的言辭之處，很少存留神之文，這樣的地方很多。中百二論文沒有涉及這些，又沒有通盤的鑑別，誰來匡正這些先前的匠人呢？』所以停止撰寫章節，長久地感嘆，想要向彌勒菩薩請教，確實是有原因的。北天之運，大品經中說：『我滅度后，般若流傳到南天竺，然後到北天竺，將要沒入地下。』現在這個國家就是北天竺的東邊角落。鳩摩羅什來到這裡，大力弘揚般若，就是佛所預言的北天之運數，佛法應當在這裡流行。弘始八年，姚秦時期。鳩摩羅什弘始三年冬天到達秦國，先翻譯了大品般若、智度中觀門百論，隨著翻譯隨著講解，而生肇等諸位法師都全部開悟。生公撰寫了頓悟義，肇公撰寫了般若無知等論。鳩摩羅什看到他們精妙的理解，到弘始八年才重新翻譯這部經以及法華經等。所以義理圓滿，意旨高遠，遠遠超過了萬古。歲次鶉火，爾雅中說：子年為困頓，丑年為赤奮。
【English Translation】 English version: It can contain multiple seats. It speaks of how its great chamber is no different from myriad transformations, unfathomable to the mind. This is called the 'trace of the inconceivable'. 'Gan Image' refers to Qiantian (meaning 'heaven'). The palaces of all the devas in the Eight Unprecedented Chambers constantly appear within the chamber, hence it is said that the chamber 'embraces the Gan Image'. 'Secluded Pass' refers to the true essence of reality. Without the 'root', there can be no 'traces' manifested; unless one sees the root of reality personally verified by the sage, one cannot outwardly manifest the traces of miraculous transformations. Sentient beings, because they see the traces of miraculous transformations, give rise to faith, and only then can they cultivate and personally verify the root of reality. That is to say, although the 'root' and the 'traces' are different outwardly, their intention to guide beings to verify the truth and their unfathomable nature are the same. The fivefold 'root and trace' of the Tiantai school can be seen as before. 'Dwelling of the Spirit' means that this sutra is the place where spiritual understanding dwells. 'Zhi Zhu' refers to Zhi Qian, Zhu Jilan, Zhu Fahu, and others. 'Reason is Stuck in the Text' refers to what is said in the preface to Rui's commentary: 'Since I was fortunate to have the Dharma Master Kumarajiva correct the profound words and extract the deep meaning, I began to realize that the previous translations damaged the root and the erroneous words violated the interest.' For example, 'not coming' was mistaken for 'humiliating coming', 'not seeing' was mistaken for 'seeing', 'unrelated Dharma' was mistaken for 'the beginning', and 'divine affinity conforming to the Dharma' was mistaken for 'stopping the mind'. Such examples are found in every chapter. Furthermore, 'the sutras that appeared earlier in this land rarely preserved the words of spirit in the place of recognizing the emptiness of divine nature, and there are many such places. The One Hundred and Two Treatises have not yet touched upon these, and there is no comprehensive examination. Who will correct these previous craftsmen?' Therefore, I stopped writing chapters, sighed for a long time, and wanted to ask Maitreya Bodhisattva for advice, and there was indeed a reason for it. 'The Fortune of the Northern Heaven' is mentioned in the Large Perfection of Wisdom Sutra: 'After my extinction, Prajna will flow to Southern India, then to Northern India, and will sink into the ground.' Now this country is the eastern corner of Northern India. Kumarajiva came here and greatly propagated Prajna, which is the fortune of the Northern Heaven predicted by the Buddha, and the Dharma should be popular here. It was the eighth year of Hongshi, during the Yao Qin dynasty. Kumarajiva arrived in Qin in the winter of the third year of Hongshi, and first translated the Large Perfection of Wisdom Sutra, the Treatise on the Middle Way, and the One Hundred Treatises, translating and explaining as he went, and the Dharma Masters such as Sengzhao all became enlightened. Sengzhao wrote the 'Meaning of Sudden Enlightenment', and Zhaogong wrote the 'Treatise on the Non-Knowing of Prajna', etc. Kumarajiva saw their wonderful understanding, and only in the eighth year of Hongshi did he re-translate this sutra and the Lotus Sutra, etc. Therefore, the meaning is complete, and the intention is far-reaching, surpassing all ages. 'The Year is in Quanhua', the Erya says: 'The year of Zi is Kundun, the year of Chou is Chifen.'
若。寅年攝提格。卯年單閼辰年執徐。巳年大荒落。午年敦祥。未年協洽。申年涒灘。酉年作㮙。戌年閹茂。亥年大淵獻。正月析木。二月大火。三月壽星。四月鶉尾。五月鶉火。六月鶉首。七月實泛。八月大梁。九月降婁。十月陬觜。十一月玄㮙。十二月星紀。弘始八年太歲在午。應云歲次敦祥。而云鶉火者以月命年也 長安者。有本云。常安。以秦王父名姚萇諱故改名常也 既盡環中者。語出莊子。云。是非相待。猶如循環。至道亡是非。由如環中也。今借言以表中道也 陶冶者。今造化經文務存聖意。若爐冶之所造也 文約而詣者。其文簡約而理詣也 其旨趣婉順而彰明也 如彌勒章明菩提等。即文約而詣。其佛道品答眷屬等是旨婉而彰。諸如此例講者。敘之時預聽次者。什法師隨譯隨講務傳至妙。肇法師等隨聽隨述務流大觀。廣如傳述 述而作者。論語意云。唯聖作法。余但依教修述而已 維摩詰廣如玄述。若言凈無垢稱。凈即法身性凈。無垢即報身無漏功德也。稱即應物稱根亦名稱也。若單云無垢稱亦云凈名。無垢即凈。稱即是名。此即二身釋也。謂凈真身稱即應身。下文云。觀身實相。觀佛亦然。此凈名真身也。從妙喜國來游此界凈名應身也。乃至方便品得無生忍等真身也。雖為白衣等應身也 顯跡悟時
【現代漢語翻譯】 現代漢語譯本： 若，寅年為攝提格（寅年為攝提格），卯年為單閼（卯年為單閼），辰年為執徐（辰年為執徐），巳年為大荒落（巳年為大荒落），午年為敦牂（午年為敦牂），未年為協洽（未年為協洽），申年為涒灘（申年為涒灘），酉年為作噩（酉年為作噩），戌年為閹茂（戌年為閹茂），亥年為大淵獻（亥年為大淵獻）。正月為析木（正月為析木），二月為大火（二月為大火），三月為壽星（三月為壽星），四月為鶉尾（四月為鶉尾），五月為鶉火（五月為鶉火），六月為鶉首（六月為鶉首），七月為實沈（七月為實沈），八月為大梁（八月為大梁），九月為降婁（九月為降婁），十月為陬訾（十月為陬訾），十一月為玄枵（十一月為玄枵），十二月為星紀（十二月為星紀）。弘始八年太歲在午，應說歲次敦牂，而說鶉火，是以月來命名年。長安（長安），有的版本寫作常安（常安），因為秦王姚萇（姚萇）的名字避諱，所以改名為常。既盡環中（既盡環中），語出《莊子》，說：『是非相對待，猶如循環。至道沒有是非，猶如環中。』現在借用這句話來表達中道。陶冶（陶冶），現在造化經文務必儲存聖人的意思，如同爐冶所造。文約而詣（文約而詣），其文簡約而理精深。其旨趣婉順而彰明（其旨趣婉順而彰明）。如彌勒章、明菩提等，即文約而詣；其佛道品、答眷屬等，是旨婉而彰。諸如此類的例子，講解的人敘述時，預先聽講的人，鳩摩羅什（鳩摩羅什）法師隨翻譯隨講解，務必傳達至妙之處；僧肇（僧肇）法師等隨聽隨述，務必流傳大觀。詳細情況如傳述所記載。述而作者（述而作者），《論語》的意思說：只有聖人才能創作法則，其餘的人只是依據教義進行修述而已。維摩詰（維摩詰）廣如玄述，如果說凈無垢稱（凈無垢稱），凈即是法身性凈，無垢即是報身無漏功德，稱即是應物稱根，也是名稱。如果單說無垢稱，也叫凈名，無垢即是凈，稱即是名，這即是用二身來解釋。所謂凈是真身，稱是應身。下文說：『觀身實相，觀佛亦然。』這凈名是真身。從妙喜國（妙喜國）來游此界的凈名是應身。乃至方便品得無生忍等是真身，雖為白衣等是應身。顯跡悟時（顯跡悟時）。
【English Translation】 English version: If, the year Yin is Sheti Ge (攝提格) (Yin year is Sheti Ge), the year Mao is Dan'e (單閼) (Mao year is Dan'e), the year Chen is Zhixu (執徐) (Chen year is Zhixu), the year Si is Dahuangluo (大荒落) (Si year is Dahuangluo), the year Wu is Dunxiang (敦牂) (Wu year is Dunxiang), the year Wei is Xieqia (協洽) (Wei year is Xieqia), the year Shen is Tuntan (涒灘) (Shen year is Tuntan), the year You is Zuo'e (作噩) (You year is Zuo'e), the year Xu is Yanmao (閹茂) (Xu year is Yanmao), the year Hai is Dayuanxian (大淵獻) (Hai year is Dayuanxian). The first month is Ximu (析木) (first month is Ximu), the second month is Dahuo (大火) (second month is Dahuo), the third month is Shouxing (壽星) (third month is Shouxing), the fourth month is Chunwei (鶉尾) (fourth month is Chunwei), the fifth month is Chunhuo (鶉火) (fifth month is Chunhuo), the sixth month is Chunshou (鶉首) (sixth month is Chunshou), the seventh month is Shifan (實沈) (seventh month is Shifan), the eighth month is Daliang (大梁) (eighth month is Daliang), the ninth month is Jianglou (降婁) (ninth month is Jianglou), the tenth month is Zouzui (陬訾) (tenth month is Zouzui), the eleventh month is Xuanxiao (玄枵) (eleventh month is Xuanxiao), the twelfth month is Xingji (星紀) (twelfth month is Xingji). In the eighth year of Hongshi, the Jupiter was in Wu, it should be said that the year was Dunxiang, but it was said that it was Chunhuo, because the year was named after the month. Chang'an (長安), some versions are written as Chang'an (常安), because the name of King Yao Chang (姚萇) of Qin was tabooed, so it was renamed Chang. 'Ji jin huan zhong' (既盡環中), the saying comes from 'Zhuangzi', saying: 'Right and wrong are relative, like a cycle. The ultimate Dao has no right and wrong, like the center of a circle.' Now I borrow this sentence to express the Middle Way. 'Tao ye' (陶冶), now the scriptures of creation must preserve the meaning of the saints, like what is made in a furnace. 'Wen yue er yi' (文約而詣), its text is simple and its principle is profound. 'Qi zhi qu wan shun er zhang ming' (其旨趣婉順而彰明), its purpose is gentle and clear. Such as the Maitreya chapter, Ming Bodhi, etc., that is, 'wen yue er yi'; its Buddha-Dao chapter, answering relatives, etc., is 'zhi wan er zhang'. For examples like these, when the lecturer narrates, the person who listens in advance, Dharma Master Kumarajiva (鳩摩羅什) translates and explains, and must convey the most subtle points; Dharma Master Sengzhao (僧肇) and others listen and narrate, and must spread the grand view. Details are as recorded in the narration. 'Shu er zuo zhe' (述而作者), the meaning of 'The Analects' says: Only the sage can create laws, and the rest only follow the teachings to cultivate and narrate. Vimalakirti (維摩詰) extensively narrates like Xuan, if it is said that 'Jing wu gou cheng' (凈無垢稱), Jing is the pure nature of the Dharmakaya, Wu Gou is the merit of the Nirvanakaya without leakage, Cheng is the name that responds to things and roots. If you simply say 'Wu Gou Cheng', it is also called 'Jing Ming', Wu Gou is Jing, Cheng is Ming, this is explained by the two bodies. The so-called Jing is the true body, and Cheng is the response body. The following text says: 'Observing the true nature of the body, observing the Buddha is also the same.' This Jing Ming is the true body. Vimalakirti, who came from the Land of Wonderful Joy (妙喜國) to travel in this world, is the response body. Even the Convenience Chapter obtains the Unborn Patience, etc., is the true body, although being a layman, etc., is the response body. 'Xian ji wu shi' (顯跡悟時).
者。謂顯凈名跡示本法身以悟時人也 若自說而觀等者。自從也。若真從說之功而觀。即凈名與文殊等諸聖功齊。不應獨標名也。尋經本原由於凈名故獨受名也。
什法師者。高僧傳云。什父天竺輔相之子。名炎姓鳩摩羅。祖亡次當襲位。避之東遊至龜茲。龜茲王妹白純體有赤黡。法生智子諸國聘之不受。及見炎心欲當之。王遂逼妻。炎納生什。什年七歲出家學小乘十三從師須利耶摩受業。摩為說阿耨達經。聞陰界入空無相。怪曰。何故此經破壞諸法。摩因為說諸法因成故無真實。什遂專務方等受誦三論。初得放光經。魔來蔽文唯見空紙。因發誓習誦。字出如常。復聞空聲。空聲曰。汝是智人。何故讀此。什遂呵叱令去也。又什母將什至北天竺。有一阿羅漢名達摩瞿沙。見而異之。謂其母曰。善守護之。若三十五不破戒。度人如優波鞠多。如不然。可才明絕代而已。后欲東化。什母謂曰。方等深教。大闡真丹唯爾之力。但于自身無益。其可如何。什曰。大士之道利彼亡軀若使大教流傳能洗𥆐蒙俗。雖復身當鼎鑊苦而無恨。又錄云。前秦苻堅立十六年有德星現外國分野。當有知人入輔。中國得之者王堅乃使。苻丕攻襄陽取釋道安。呂光求龜茲取羅什。后堅伐晉敗為姚萇所戮。即姚萇立為後秦。呂光回至姑臧。聞主
【現代漢語翻譯】 現代漢語譯本：這是指維摩詰（Vimalakirti，一位在家菩薩）顯現清凈的德行，示現其本來的法身，以此來啓發當時的人們。如果說是因為自己宣說佛法而受到尊重，那麼『觀』等等行為，都是從自身出發的。如果真正是因為宣說的功德而受到尊重，那麼維摩詰與文殊（Manjushri，智慧的菩薩）等諸位聖人的功德就相同了，不應該唯獨維摩詰受到讚揚。探尋經文的本源，是因為維摩詰的緣故，所以他獨自受到讚揚。
鳩摩羅什法師（Kumarajiva，一位著名的佛經翻譯家）：《高僧傳》記載，鳩摩羅什的父親是天竺（India）輔相的兒子，名叫鳩摩羅炎（Kumarayana），祖父去世后本應繼承相位，但他避開世俗，向東遊歷到了龜茲（Kucha，古代西域國家）。龜茲王的妹妹白純（Baichun）身體上有紅色的胎記，各國都來聘娶她以求生下有智慧的兒子，但她都不接受。等到見到鳩摩羅炎，內心想要嫁給他。於是龜茲王強迫她成婚。鳩摩羅炎接受了，生下了鳩摩羅什。鳩摩羅什七歲出家學習小乘佛教，十三歲跟隨須利耶摩（Suryasoma）學習。須利耶摩為他講解《阿耨達經》（Anavatapta Sutra）。聽到『陰界入空無相』，鳩摩羅什奇怪地說：『為什麼這部經要破壞諸法？』須利耶摩因此為他講解諸法因緣和合而成，所以沒有真實自性。鳩摩羅什於是專心致力於方等（Mahayana，大乘佛教）經典，受持背誦三論（Madhyamaka，中觀學說）。最初得到《放光經》（Prajnaparamita Sutra），魔來遮蔽經文，只能看到空白的紙。因此發誓努力學習背誦，文字才恢復如常。又聽到空中的聲音，空中的聲音說：『你是個聰明人，為什麼還要讀這些？』鳩摩羅什於是呵斥它離開。後來鳩摩羅什的母親帶著他到北天竺，有一位阿羅漢（Arhat，已證悟的聖人）名叫達摩瞿沙（Dharmaghosha），見到鳩摩羅什後感到驚異，對他的母親說：『好好守護他，如果三十五歲不破戒，度化的人數就會像優波鞠多（Upagupta，一位著名的阿羅漢）一樣。如果不是這樣，也只是才華出衆而已。』後來鳩摩羅什想要到東方弘法，他的母親對他說：『方等深奧的教義，唯有你的力量才能在大秦（China）弘揚。但是對你自身沒有益處，這該怎麼辦？』鳩摩羅什說：『菩薩的道是利益他人而犧牲自己，如果能使大乘教義流傳，能夠洗滌愚昧的世俗，即使自身遭受鼎鑊之苦（烹煮的酷刑）也沒有怨恨。』又有記載說，前秦苻堅（Fu Jian，前秦皇帝）在位的第十六年，有德星出現在外國的星野，預示著將有智者來輔佐。中國得到他就能稱王。苻堅於是派遣呂光（Lü Guang）攻打龜茲以奪取鳩摩羅什。後來苻堅攻打晉朝失敗，被姚萇（Yao Chang）所殺。姚萇於是自立為後秦。呂光回到姑臧（Guzang），聽到主
【English Translation】 English version: This refers to Vimalakirti (a lay bodhisattva) manifesting pure virtues and demonstrating his original Dharmakaya (Dharma body), thereby enlightening the people of that time. If respect is due to self-proclamation, then 'observation' and other actions originate from oneself. If respect truly arises from the merit of proclamation, then the merits of Vimalakirti and Manjushri (the bodhisattva of wisdom) and other saints would be equal, and Vimalakirti should not be uniquely praised. Tracing the origin of the scripture, it is because of Vimalakirti that he alone receives praise.
The Dharma Master Kumarajiva (a famous Buddhist scripture translator): The 'Biographies of Eminent Monks' records that Kumarajiva's father was the son of a minister in India, named Kumarayana. After his grandfather's death, he was supposed to inherit the position, but he avoided worldly affairs and traveled east to Kucha (an ancient kingdom in the Western Regions). The King of Kucha's sister, Baichun, had red birthmarks on her body, and various countries sought to marry her in order to have a wise son, but she refused them all. When she met Kumarayana, she desired to marry him. Therefore, the King of Kucha forced her to marry him. Kumarayana accepted, and Kumarajiva was born. Kumarajiva became a monk at the age of seven, studying Hinayana (Small Vehicle Buddhism), and at the age of thirteen, he studied with Suryasoma. Suryasoma explained the Anavatapta Sutra to him. Hearing 'the skandhas (aggregates), realms, and entrances are empty and without characteristics,' Kumarajiva wondered, 'Why does this sutra destroy all dharmas?' Suryasoma therefore explained to him that all dharmas arise from causes and conditions, so they have no true self-nature. Kumarajiva then devoted himself to Mahayana (Great Vehicle Buddhism) scriptures, reciting and memorizing the Three Treatises (Madhyamaka). He first obtained the Prajnaparamita Sutra. A demon came to obscure the text, and he could only see blank paper. Therefore, he vowed to study and recite diligently, and the text returned to normal. He also heard a voice in the air, which said, 'You are a wise man, why do you still read these?' Kumarajiva then scolded it to leave. Later, Kumarajiva's mother took him to North India, where an Arhat (enlightened saint) named Dharmaghosha saw Kumarajiva and was amazed. He said to his mother, 'Protect him well. If he does not break the precepts by the age of thirty-five, the number of people he converts will be like Upagupta (a famous Arhat). If not, he will only be exceptionally talented.' Later, Kumarajiva wanted to propagate the Dharma in the East. His mother said to him, 'The profound teachings of Mahayana can only be propagated in China through your power. But it will not benefit you personally, what should be done?' Kumarajiva said, 'The Bodhisattva's path is to benefit others and sacrifice oneself. If the Mahayana teachings can be spread and wash away the ignorance of the world, even if I suffer the pain of being boiled in a cauldron, I will have no regrets.' It is also recorded that in the sixteenth year of Fu Jian's (the emperor of Former Qin) reign, a virtuous star appeared in the foreign constellation, indicating that a wise man would come to assist. Whoever in China obtained him would become king. Therefore, Fu Jian sent Lü Guang to attack Kucha to seize Kumarajiva. Later, Fu Jian attacked the Jin Dynasty and was defeated and killed by Yao Chang. Yao Chang then established himself as Later Qin. Lü Guang returned to Guzang and heard that the lord
既喪遂潛號關外稱後涼。萇崩興立弘始三年春有樹。連理生於廟庭。逍遙一園蔥變為薤。咸稱嘉瑞。冬什到雍興。加禮遇待以國師。崇敬甚重。大興法化于大寺草堂及逍遙園。與什及三千碩德親自翻譯。至理之興其在前矣。什又著實相論注凈名經。雅好大乘嘗嘆曰。吾操筆著摩訶衍阿毗曇。非迦旃延子比。余廣如傳。
肇法師者。開皇錄云。俗姓張氏。長安人也。家素貧乏。以傭書為業。遂因繕寫乃得寓心歷觀經史備盡墳藉。性好玄微。每以莊老為心要。嘗讀老子至道德章。乃嘆曰。美則美矣。然期神冥累之方猶未盡也。后因見古維摩經。歡喜頂受披尋玩味。乃言。今始知所歸矣。因此出家學善方等兼通三藏。乃至冠年而名振關輔。時競譽之。徒莫不猜其早達。千里負糧入關。梚辯承機挫銳曾不流滯。什至姑臧。肇自遠從之。什嗟賞無極。及什適屆常安。肇亦隨返。姚興命肇與睿等助什詳定。因此咨稟所悟更多。因出大品。肇便著般若無知論呈什。什讀稱善乃曰。吾解不謝子詞當相楫。什重出此經。肇筆受。因之註解及制序呈什。什又嘆曰。解空第一肇公其人。又廬山隱士劉遺氏見無知論乃嘆曰。不意方袍復有平叔。因以呈遠。遠乃撫幾嘆曰。未嘗有也。及什亡后。又著涅槃無名論見傳於世。又常州弘善寺宣法
【現代漢語翻譯】 現代漢語譯本：既而沮渠蒙遜攻滅後涼，沮渠牧犍於是隱姓埋名，在關外自稱後涼。沮渠蒙遜去世后，沮渠興宗繼位，弘始三年春天，有兩棵樹在廟庭中連理而生。逍遙園中，蔥全部變成了薤（xiè，一種蔬菜），人們都稱之為吉祥的徵兆。冬天，鳩摩羅什到達雍城，沮渠蒙遜以國師之禮相待，非常崇敬他。鳩摩羅什在大寺、草堂以及逍遙園大力弘揚佛法，與鳩摩羅什及三千位有德之士親自翻譯佛經。佛理的興盛，大概就是從這個時候開始的。鳩摩羅什又著有《實相論》，註釋《維摩詰經》，他平素就愛好大乘佛法，曾經感嘆說：『我執筆撰寫《摩訶衍阿毗曇》，不是迦旃延子（Kātyāyanīputra，佛教論師）所能比的。』其他事蹟廣泛地記載在傳記中。
肇法師，據《開皇錄》記載，俗姓張，是長安人。家境一向貧寒，以替人抄書為業。於是因為抄寫書籍，得以用心研讀，遍覽經史，窮盡各種典籍。他天性愛好玄妙的道理，常常以莊子、老子的思想為核心。曾經讀《老子》到《道德經》那一章，於是感嘆說：『文辭很美妙啊，然而探求精神與事物融合的途徑，還沒有完全闡述。』後來因為見到古本的《維摩詰經》，歡喜地頂戴接受，披閱尋味，於是說：『現在才知道我應該歸向哪裡了。』因此出家學佛，精通方等經典，兼通三藏。乃至到了成年的時候，名聲就震動了關中地區，當時人們都爭相稱讚他。他的同門都難免猜疑他年紀輕輕就如此顯達。他不遠千里揹著糧食進入關中，辯論時思路敏捷，挫敗對方的銳氣，從不遲滯。鳩摩羅什到達姑臧（Gūzāng）后，僧肇從遠方去追隨他。鳩摩羅什讚賞他，沒有窮盡。等到鳩摩羅什到達長安，僧肇也跟隨返回。姚興命令僧肇與僧睿（Sēngruì）等人幫助鳩摩羅什詳細審定佛經。因此，僧肇請教和領悟到的東西更多。因為翻譯《大品般若經》，僧肇就著寫了《般若無知論》呈給鳩摩羅什。鳩摩羅什讀後稱讚說：『我的理解不比你差，文辭應當互相輝映。』鳩摩羅什重新翻譯這部經，僧肇筆錄，因此註解並製作序言呈給鳩摩羅什。鳩摩羅什又感嘆說：『理解空性第一的人，就是僧肇啊。』又廬山的隱士劉遺民（Liú Yímín）見到《無知論》後感嘆說：『沒想到出家的僧人中還有像王弼（Wáng Bì，字平叔）這樣的人。』於是把《無知論》呈給慧遠（Huìyuǎn）。慧遠於是拍著桌子感嘆說：『前所未有啊。』等到鳩摩羅什去世后，僧肇又著寫了《涅槃無名論》，流傳於世。他又在常州弘善寺宣講佛法。
【English Translation】 English version: After Jūqú Mengxun extinguished the Later Liang, Jūqú Mùjiàn then concealed his identity and claimed to be the Later Liang outside the pass. After Jūqú Mengxun passed away, Jūqú Xingzong succeeded him. In the spring of the third year of the Hongshi era, two trees grew together in the temple courtyard. In the Xiaoyao Garden, all the green onions turned into scallions (xiè, a type of vegetable), and people called it an auspicious omen. In winter, Kumārajīva (Jiūmóluóshí) arrived in Yongcheng, and Jūqú Mengxun treated him with the courtesy of a national preceptor, greatly respecting him. Kumārajīva vigorously promoted Buddhism in the Great Temple, Thatched Cottage, and Xiaoyao Garden, personally translating Buddhist scriptures with Kumārajīva and three thousand virtuous individuals. The flourishing of Buddhist principles probably began at this time. Kumārajīva also wrote the 'Treatise on Reality' and annotated the 'Vimalakīrti Sutra'. He usually loved Mahayana Buddhism and once lamented: 'I write the 'Mahāyāna Abhidharma', which is not comparable to Kātyāyanīputra (a Buddhist philosopher).' Other deeds are widely recorded in biographies.
Dharma Master Zhao, according to the 'Kaihuang Record', his secular surname was Zhang, and he was from Chang'an. His family was always poor, and he made a living by copying books for others. Thus, because of copying books, he was able to study diligently, read through the classics and histories, and exhaust all kinds of books. He was naturally fond of profound principles, and often took the thoughts of Zhuangzi and Laozi as his core. He once read the 'Laozi' to the chapter on 'Tao Te Ching', and then sighed: 'The words are beautiful, but the way to explore the integration of spirit and things has not been fully explained.' Later, because he saw an ancient version of the 'Vimalakīrti Sutra', he joyfully accepted it, read and savored it, and then said: 'Now I know where I should return.' Therefore, he became a monk to study Buddhism, proficient in Vaipulya sutras, and also versed in the Tripitaka. Even when he reached adulthood, his reputation shook the Guanzhong area, and people at that time competed to praise him. His peers could not help but suspect that he had achieved such prominence at a young age. He traveled thousands of miles carrying food to enter Guanzhong, and his thinking was quick in debate, defeating the opponent's sharpness without delay. After Kumārajīva arrived in Guzang (Gūzāng), Sengzhao followed him from afar. Kumārajīva praised him endlessly. When Kumārajīva arrived in Chang'an, Sengzhao also followed him back. Yao Xing ordered Sengzhao and Sengrui (Sēngruì) and others to help Kumārajīva to carefully examine the Buddhist scriptures. Therefore, Sengzhao asked and understood more. Because of translating the 'Mahāprajñāpāramitā Sūtra', Sengzhao wrote the 'Prajñā is not knowing' and presented it to Kumārajīva. Kumārajīva praised it after reading it, saying: 'My understanding is no worse than yours, and the words should complement each other.' Kumārajīva re-translated this scripture, and Sengzhao took notes, so he annotated and made a preface to present to Kumārajīva. Kumārajīva sighed again: 'The first person to understand emptiness is Sengzhao.' Also, the recluse Liu Yimin (Liú Yímín) of Mount Lu sighed after seeing the 'Treatise on Non-Knowing': 'I didn't expect that there would be people like Wang Bi (Wáng Bì, styled Píngshū) among the monks.' So he presented the 'Treatise on Non-Knowing' to Huiyuan (Huìyuǎn). Huiyuan then patted the table and sighed: 'Unprecedented.' After Kumārajīva passed away, Sengzhao wrote the 'Nirvana is Nameless', which was passed down to the world. He also preached the Dharma at Hongshan Temple in Changzhou.
師贊曰。般若唯絕鑒。涅槃固無名。先賢未始覺。之子唱希聲。秦王嗟理詣。童壽挹詞清微。音聞廬岳精難動中京適驗方袍里奇才。復揵生注云。法身大士者地前菩薩結業生身。初地至七地隨愿受生十方凈國也。八地已上了法身無生應物受生也。今言法身即八地已上。此依仁王經分別也。
生法師者。三藏記集云。法師彭城人。幼而穎悟。父知非常。將詣法大道人。改服受學。而俊思卓拔。披讀經文一覽能誦。研味句義即自解說。是以年未至學便登講座。吐納奇辯詞清珠玉。高僧名士屢挫辭。窮年至具戒聲遍區夏。初住龍光寺下惟專業。后移廬岳幽棲七年。常以為入道之要惠解為本。故鉆仰群經斟酌眾論。遂與嚴觀等同往長安從什受學。關中僧眾咸嗟秀𥆐。妙貫龍樹大乘之原。兼綜提婆小道之要。博以異聞約以一致。乃喟然嘆曰。由自經典東流。譯人重阻多守滯文鮮見圖義。若亡筌取魚則可以言道矣。乃立善不受報及頓悟等義。而守文之徒多生嫉妒。與奪之聲紛然互起。又六卷泥洹先至京都。剖拆佛性洞入幽微。乃說一切眾生皆有佛性。於時大本未至。孤明先發獨見。迂眾舊學僧以為背經邪說。遂被擯逐。生眾中誓曰。若我所說反於經義者。請現身癘疾。若與實相不相違背。愿舍壽之時據師子座。言竟拂衣而逝
【現代漢語翻譯】 現代漢語譯本： 師讚歎道：『般若智慧深奧精微，超越了所有的鑑別。涅槃境界寂靜無為，本來就沒有名稱。過去的賢者尚未覺悟，而這位法師卻能唱出如此稀有的聲音。』秦王讚歎他的理論精深，童壽敬佩他的言辭清麗微妙。他的聲音傳到廬山，連山中的精靈都難以撼動；他的才能在中京得到了驗證，穿著僧袍的人中竟然有如此奇才。復揵生又註解說：『法身大士，是指地位在初地菩薩之前的菩薩，他們爲了結束業報而化生。初地到七地的菩薩，可以隨自己的願望受生在十方清凈的國土。八地以上的菩薩，已經證得了法身，沒有生滅，可以應物而受生。』現在所說的法身，就是指八地以上的菩薩。這是依據《仁王經》所作的分別。
生法師（竺道生）是彭城人。《三藏記集》記載說：『法師是彭城人，從小就聰明穎悟，他的父親知道他不是普通人，就送他去拜法大道人為師，讓他改換服裝學習。他天資聰穎，見解卓越，閱讀經文一遍就能背誦，研究句子的含義就能自己解釋。因此，他年紀還小就登上講座，口吐奇妙的辯論，言辭清麗如珠玉。許多高僧名士都曾被他駁倒，直到年老才受具足戒，聲名傳遍各地。』他最初住在龍光寺，專心研究佛法，後來移居廬山隱居了七年。他常常認為，進入佛道的關鍵在於智慧的理解，所以深入研究各種經典，仔細斟酌各種論著。於是，他和嚴觀等人一同前往長安，跟隨鳩摩羅什（Kumārajīva）學習。關中的僧眾都讚歎他非常優秀，精通龍樹（Nāgārjuna）菩薩大乘佛法的淵源，兼顧提婆（Āryadeva）菩薩小乘佛法的要義，廣泛地學習各種知識，又用統一的原則來概括它們。於是，他感嘆道：『自從佛經傳入中國以來，翻譯的人常常受到阻礙，大多拘泥於文字，很少能理解經文的含義。如果能像忘記魚筌而得到魚一樣，就可以談論佛道了。』於是，他提出了『善不受報』和『頓悟』等理論，但是拘泥於文字的人大多產生嫉妒，爭論的聲音紛紛而起。後來，《六卷泥洹經》先傳到京都，他剖析佛性，深入幽微之處，於是宣說一切眾生都有佛性。當時，《大本涅槃經》還沒有傳到，他獨自闡明了這個道理，見解超出了眾人。舊學的僧人認為他違背經義，是邪說，於是把他驅逐出去。道生（竺道生）在僧眾中發誓說：『如果我所說的與經義相反，請讓我現身患上麻風病；如果與實相不相違背，希望我在捨棄生命的時候，能夠坐在師子座上。』說完，他拂袖而去。
【English Translation】 English version: The Master praised: 'Prajna (wisdom) is uniquely profound, surpassing all discernment. Nirvana (liberation) is inherently nameless. Former sages had not yet awakened to it, but this master sings a rare voice.' The King of Qin sighed at the depth of his reasoning, and Tong Shou admired the clarity and subtlety of his words. His voice reached Mount Lu, where even the spirits of the mountain were unmoved; his talent was verified in the capital, where a remarkable talent was found within the ranks of monks. Fu Qian Sheng further commented: 'The Dharmakaya (body of the Dharma) Great Being refers to Bodhisattvas (enlightenment beings) before the Bhumis (stages), who are born to conclude their karma. From the first to the seventh Bhumi, they can be reborn in the pure lands of the ten directions according to their wishes. Those above the eighth Bhumi have already attained the Dharmakaya, are without birth, and are reborn in response to beings.' The Dharmakaya mentioned now refers to those above the eighth Bhumi. This is based on the distinction made in the Renwang Jing (Sutra of Humane Kings).
Master Sheng (Zhu Daosheng) was from Pengcheng. The Sanzang Ji Ji (Records of the Tripitaka) states: 'The Master was from Pengcheng, intelligent and insightful from a young age. His father knew he was no ordinary person and sent him to study with Dharma Master Dadao, changing his attire to learn. He was exceptionally talented, able to recite scriptures after reading them once and explain their meaning himself. Therefore, he ascended the lecture seat at a young age, delivering remarkable arguments with clear and eloquent words. Many eminent monks and scholars were repeatedly refuted by him. He received full ordination in his later years, and his reputation spread throughout the region.' He initially resided at Longguang Temple, focusing on his studies, and later moved to Mount Lu, where he lived in seclusion for seven years. He always believed that the key to entering the path was wisdom and understanding, so he delved into various scriptures and carefully considered various treatises. Thus, he went to Chang'an with Yan Guan and others to study with Kumārajīva (translator of Buddhist scriptures). The monks of Guanzhong praised him for his excellence, mastering the origins of Nagarjuna's (founder of Madhyamaka Buddhism) Mahayana (Great Vehicle) Buddhism and encompassing the essentials of Aryadeva's (Nagarjuna's disciple) Hinayana (Small Vehicle) Buddhism, broadly learning various knowledge and summarizing them with a unified principle. Then, he sighed and said: 'Since the scriptures flowed eastward, translators have often been hindered, mostly adhering to the literal text and rarely understanding the meaning of the scriptures. If one can forget the fish trap to get the fish, then one can speak of the Dharma.' Thus, he proposed the theories of 'good deeds not receiving retribution' and 'sudden enlightenment,' but those who adhered to the literal text mostly became jealous, and disputes arose. Later, the Six-Fascicle Nirvana Sutra arrived in the capital first, and he analyzed the Buddha-nature, deeply penetrating its subtleties, and then proclaimed that all sentient beings have Buddha-nature. At that time, the Great Nirvana Sutra had not yet arrived, and he alone clarified this principle, exceeding the understanding of the masses. The old-school monks thought he was violating the scriptures and was heretical, so they expelled him. Daosheng (Zhu Daosheng) vowed among the monks: 'If what I say is contrary to the meaning of the scriptures, may I be afflicted with leprosy; if it is not contrary to reality, may I be able to sit on the lion throne when I give up my life.' After saying this, he brushed his sleeves and left.
。以宋元嘉七年投跡廬山。銷影巖阿怡然自得。俄而大經本至。佛性之義與前說符同。生以元嘉十一年于廬山精舍升於法座。神色開明德音駿發。觀聽之眾莫不悟悅。法音罷唱麈尾忽墜。端坐正容隱機而卒。道俗嗟駭遠近悲悼。京邑僧眾內慚自疾矣。
制十四科法華涅槃疏及注此經。顯暢新異。理切詞簡。講學之匠咸共憲章焉。胡音云者濫也。新云梵音印土正言同梵天音也。終南宣律師云。釋道安儀法盡正。而以梵為胡。猶崑山之一礫也 晦跡者。晦闇也 貴名求實等者。若因菩薩勝名以求實法者。則必因凈名之嘉名以重其所說。凈名既本表實證以重名。則令學者因名以重法。故得所求也 因斯近接者凈名同凡接物也 有過聖言矣。不以文殊等諸聖名經。獨以凈名名之故云過也。以凈名同凡接物故。獨標經名也。經義如玄也。又沮壞也。夫教以陳理理不可易故教自常矣 如不凈觀以治貪慾因緣觀以遣邪見等。理不可易也。若外道失理。施教即究竟自壞。如殺羊事火求生天等理必不然也 亦名三昧者。證解脫體也。亦名神足。明解脫用也。巨大也。細小也。若直明法空等下。明外現不思議事以證理也 肇曰微遠幽深者。明中道實相。內證煩惱即菩提名不思議也。外用無礙為解脫也 生曰或止形跡心不安然者。謂若
【現代漢語翻譯】 現代漢語譯本：在宋元嘉七年，他前往廬山隱居，在山巖間隱姓埋名，怡然自得。不久，《大般涅槃經》的版本傳到，其中關於佛性的闡釋與他之前的說法相符。元嘉十一年，他在廬山精舍登上法座，神采奕奕，言辭流暢，聽眾無不領悟喜悅。講法完畢，手中的麈尾忽然掉落，他端坐不動，安詳圓寂。僧俗大眾無不驚歎悲痛，京城的僧人們也因此感到慚愧自責。
他撰寫了十四科的《法華經》、《涅槃經》疏和此經的註解，闡發精闢，見解新穎獨特，義理深刻，文字簡潔。講經說法的人都共同稱讚。所謂『胡音』，是錯誤的說法。『新音』是指梵音，印度的正確發音，如同梵天之音。終南山的宣律師說，道安法師的儀軌法度都非常正確，卻將梵音稱為胡音，就像崑崙山中的一粒沙子一樣微不足道。
『晦跡』，是隱藏軌跡的意思。『貴名求實』等，如果因為菩薩殊勝的名號而追求真實的佛法，那麼就必定會因為《維摩經》的美名而重視它所說的內容。《維摩經》原本就表明了實證的道理，以此來加重名號的份量，那麼就能讓學習的人因為名號而重視佛法，因此能夠得到所求。
『因斯近接』，是指《維摩經》與凡夫俗子接近。『有過聖言矣』，不用文殊菩薩等諸聖人的名義來命名經典，唯獨用維摩詰的名字來命名，所以說『過』。因為維摩詰與凡夫俗子接近，所以單獨標明經名。《維摩經》的義理如同玄機一般。又，『沮壞』，是毀壞的意思。佛陀的教法是用來說明真理的，真理不可改變，所以佛陀的教法自然是永恒不變的。例如，用不凈觀來對治貪慾，用因緣觀來遣除邪見等等，這些道理是不可改變的。如果外道失去了真理，那麼他們的施教就會徹底崩潰，例如殺羊祭祀、焚燒東西來求生天等等，這些道理必然是不成立的。
『亦名三昧』，是證得解脫的本體。『亦名神足』，是彰顯解脫的作用。『巨大』，是說大。《維摩經》中『細小』，是說小。如果直接闡明法空等等，就是說明外在顯現的不可思議之事，以此來證明真理。
僧肇說，『微遠幽深』，是說明中道實相，內在證悟煩惱即是菩提，這稱為不可思議。外在運用無礙，就是解脫。僧生說，『或止形跡心不安然者』，是指如果
【English Translation】 English version: In the seventh year of the Yuanjia era of the Song dynasty, he went to Mount Lu to live in seclusion, concealing his name in the mountain rocks, content and at ease. Soon after, a version of the Mahāparinirvāṇa Sūtra arrived, and its explanation of Buddha-nature was consistent with his previous teachings. In the eleventh year of the Yuanjia era, he ascended the Dharma seat at the Lushan Hermitage, his spirit radiant and his words eloquent, captivating and delighting the audience. After the Dharma talk concluded, the hossu (ceremonial whisk) in his hand suddenly fell, and he passed away peacefully while sitting upright. Monastics and laypeople alike were astonished and grieved, and the monks in the capital city felt ashamed and remorseful.
He wrote commentaries on the Lotus Sūtra and the Nirvāṇa Sūtra in fourteen sections, as well as annotations on this scripture (Vimalakīrti Sūtra), offering profound and novel insights, with concise and precise language. Those who lectured on the scriptures all praised them. The term 'Hu sound' is a misnomer. 'New sound' refers to the Sanskrit sound, the correct pronunciation in India, like the sound of Brahma. The Vinaya Master Xuan of Zhongnan Mountain said that Dharma Master Dao'an's rituals and practices were all very correct, yet he called the Sanskrit sound 'Hu sound,' which is as insignificant as a grain of sand in the Kunlun Mountains.
'Concealing traces' means hiding one's whereabouts. 'Valuing the name to seek the reality,' etc., if one seeks the true Dharma because of the auspicious name of a Bodhisattva, then one will certainly value what is said because of the good name of the Vimalakīrti Sūtra. The Vimalakīrti Sūtra originally expresses the principle of actual realization to enhance the importance of the name, so that it allows learners to value the Dharma because of the name, and thus obtain what they seek.
'Therefore, close contact' refers to the Vimalakīrti Sūtra's approach to interacting with ordinary people. 'There is an excess of holy words,' not using the names of the holy ones such as Mañjuśrī Bodhisattva to name the scripture, but only using the name of Vimalakīrti, therefore it is said to be an 'excess.' Because Vimalakīrti interacts with ordinary people, the name of the scripture is specifically indicated. The meaning of the Vimalakīrti Sūtra is like a profound mystery. Also, 'frustration and ruin' means to destroy. The Buddha's teachings are used to explain the truth, and the truth cannot be changed, so the Buddha's teachings are naturally eternal and unchanging. For example, using the contemplation of impurity to counteract greed, using the contemplation of dependent origination to dispel wrong views, etc., these principles cannot be changed. If the heretics lose the truth, then their teachings will completely collapse, such as sacrificing sheep and burning things to seek rebirth in heaven, etc., these principles are certainly not valid.
'Also called Samādhi' is to realize the essence of liberation. 'Also called supernatural power' is to manifest the function of liberation. 'Huge' means large. In the Vimalakīrti Sūtra, 'tiny' means small. If one directly explains emptiness of phenomena, etc., it is to explain the inconceivable things that appear externally, in order to prove the truth.
Sengzhao said, 'Subtle, distant, and profound' is to explain the Middle Way reality, the inner realization that afflictions are Bodhi, which is called inconceivable. The external unimpeded application is liberation. Sengsheng said, 'Or stopping the form and traces, the mind is not at ease,' refers to if
單言無垢稱。或謂應形跡中不染塵累不委。心安何法。故復言一名不思議解脫。即是心所住法也 其求愈到者。到至到也。徹倒也。若令求者。徹到何患不悟矣。
睿法師者高僧傳云。法師魏郡長樂人。少出家二十二博通經論。聽僧朗法師講放光經。屢有譏難。朗與師僧賢有豪上之契謂賢曰睿比難。吾累思不能通。可謂賢。賢弟子羅什至秦命睿入逍遙園詳譯。秦王興問姚嵩曰睿公何人。答曰。此實鄴衛之松柏興敕見之。觀其風韻洼流含吐彬蔚。乃謂嵩曰。此乃及四海之標領。何獨鄴衛之松柏也。什出成實論令睿講之。什曰。此論有七處破毗曇。而在言少隱。若能不問而解。可謂英才。睿啓發幽微。果不咨什而契然玄會。什譯法花至受決品。舊本雲天見人人見天。什曰。此語與西域同。但在言過質。睿應聲曰。將非人天交接兩得相見。什嘆曰。吾傳譯得子真無所恨矣。又佛贊之業皆愿生安養。每行住坐臥不背西方。臨終合掌。五色光從睿而出。又疏記此經及制序。如別注云。
菩薩無心者。非石木之無心也。直以凡夫取相分別心說故名有心。菩薩常觀無相無分別心。而方便應物假名相說。故名無心。
佛國品者。夫身非身。亦真土非土。而應身在世示有統御。故各有所化之處。如娑婆香積各有疆域也
【現代漢語翻譯】 現代漢語譯本： 『單言無垢稱』，或者說是應化之身，雖然顯現於世間，卻不被塵世的煩惱所沾染，不滯留于任何事物。如果有人問，心應該安住於何種法門？所以接著說，（這種境界）又名『不思議解脫』，這便是心所安住的法門。『其求愈到者』，『到』是到達，『徹』是徹底。如果能讓求道者徹底地到達（真理），還擔心不能領悟嗎？
關於睿法師，《高僧傳》記載，法師是魏郡長樂人。年少出家，二十二歲時博通經論。聽僧朗法師講解《放光經》時，屢次提出質疑和辯難。僧朗與法師僧賢有深厚的交情，對僧賢說：『道安對我的詰難，我反覆思考也無法理解，真可謂是賢才。』僧賢的弟子鳩摩羅什到達秦地后，奉命讓道安進入逍遙園詳細翻譯佛經。秦王姚興問姚嵩：『道安是什麼樣的人？』姚嵩回答說：『這確實是鄴地的棟樑之才。』姚興下令召見道安，觀察他的風度和才華，如同深潭容納百川，氣度不凡，於是對姚嵩說：『這才是能引領天下的人才，豈止是鄴地的棟樑呢！』鳩摩羅什翻譯《成實論》，讓道安講解。鳩摩羅什說：『這部論有七處破斥毗曇宗的觀點，但文字簡略隱晦，如果能不發問就能理解，真可謂是英才。』道安啓發幽微之處，果然沒有詢問鳩摩羅什就完全領會了其中的玄妙。鳩摩羅什翻譯《法華經》到《授決品》時，舊譯本說『天見人人見天』。鳩摩羅什說：『這種說法與西域的原文相同，但表達過於直白。』道安應聲回答說：『難道不是人天交接，雙方都能互相看見嗎？』鳩摩羅什感嘆說：『我傳譯佛經能得到你這樣的弟子，真是沒有什麼遺憾了。』道安一生所做的功德都發愿往生安養凈土（Sukhavati）。平時無論是行走、站立、坐臥，都不背對西方。臨終時合掌，五色光芒從道安身上發出。道安還為此經作疏和序，如另有記載。
『菩薩無心者』，不是像石頭木頭那樣的沒有心。只是因為凡夫執著于外相，有分別之心，所以才說（凡夫）有心。菩薩常常觀照無相，沒有分別之心，但爲了方便應付世事，假借名相來說法，所以才說（菩薩）無心。
『佛國品』，所謂身不是真正的身，國土也不是真正的國土。應化之身在世間示現，有其所統領和教化的地方，如娑婆世界（Sahā）和香積世界（Gandhavyūha）各有其疆域。
【English Translation】 English version: 'Single utterance, immaculate praise.' Or it could be said that the manifested form, while appearing in the world, is not tainted by worldly afflictions and does not dwell on anything. If one asks, 'In what Dharma should the mind abide?' Therefore, it is further said that (this state) is also called 'Inconceivable Liberation,' which is the Dharma in which the mind abides. 'Those who seek, the more they seek, the more they arrive.' 'Arrive' means to reach, 'thoroughly' means completely. If seekers can thoroughly arrive (at the truth), what worry is there that they will not awaken?
Regarding Dharma Master Rui, the 'Biographies of Eminent Monks' records that the Dharma Master was a native of Changle in Weijun. He left home at a young age, and by the age of twenty-two, he had mastered the scriptures and treatises. When listening to Dharma Master Senglang explain the 'Fangguang Jing' (放光經, Sutra of the Radiance of Light), he repeatedly raised questions and debated. Senglang had a deep friendship with Dharma Master Sengxian, and said to Sengxian, 'Daoan's challenges to me, I have repeatedly pondered but cannot understand, he can truly be called a talent.' When Kumarajiva (鳩摩羅什) arrived in Qin, he was ordered to have Daoan enter Xiaoyao Garden to translate the Buddhist scriptures in detail. King Yao Xing of Qin asked Yao Song, 'What kind of person is Daoan?' Yao Song replied, 'This is indeed a pillar of talent from Ye.' Yao Xing ordered Daoan to be summoned, observing his demeanor and talent, like a deep pool accommodating hundreds of rivers, with extraordinary bearing, and then said to Yao Song, 'This is a talent who can lead the world, not just a pillar of Ye!' Kumarajiva translated the 'Tattvasiddhi Shastra' (成實論, Treatise on the Establishment of Truth), and had Daoan explain it. Kumarajiva said, 'This treatise has seven places that refute the views of the Sarvastivada (毗曇宗), but the words are brief and obscure. If one can understand without asking, they can truly be called a talent.' Daoan elucidated the subtle points, and indeed, without asking Kumarajiva, he fully understood the profound meaning. When Kumarajiva translated the 'Lotus Sutra' (法華經, Saddharma Puṇḍarīka Sūtra) to the 'Chapter on Bestowal of Prophecies,' the old translation said 'Heaven sees people, people see heaven.' Kumarajiva said, 'This statement is the same as the original text in the Western Regions, but the expression is too direct.' Daoan responded, 'Isn't it that heaven and people are connected, and both can see each other?' Kumarajiva exclaimed, 'I have no regrets in transmitting the Buddhist scriptures and gaining a disciple like you!' All the merits that Daoan accumulated in his life were dedicated to being reborn in the Pure Land of Sukhavati (安養淨土). Usually, whether walking, standing, sitting, or lying down, he would not turn his back to the West. At the time of his death, he joined his palms together, and five-colored lights emanated from Daoan's body. Daoan also wrote a commentary and preface to this sutra, as recorded elsewhere.
'Bodhisattvas are without mind' does not mean that they are like stones or wood, without a mind. It is only because ordinary people are attached to external appearances and have discriminating minds that we say (ordinary people) have a mind. Bodhisattvas constantly contemplate the absence of appearances and have no discriminating mind, but in order to conveniently respond to worldly affairs, they use nominal terms to teach, so we say (Bodhisattvas) are without mind.
'Chapter on Buddha Lands,' the so-called body is not a real body, and the land is not a real land. The manifested body appears in the world, having its own place of dominion and teaching, such as the Saha world (娑婆世界) and the Gandhavyuha world (香積世界), each having its own territory.
。亦名佛土所依住也。佛剎世界釋亦同也。此有二。一者真土。如金光明雲。毗盧遮那遍一切處。其佛住處號常寂光。此以真如法身非身為身。亦真空凈土非土為土。又花嚴云。菩薩清涼月智身也。游於法性空(真如土也)眾生心水凈(土也)菩提現中(身也)此皆真身真土。二應土者。下文云。眾生之類是菩薩佛土。此明菩薩應眾生之善惡取佛土之凈穢。又下文云。諸佛如來功德平等。為度眾生現佛國異(凈穢異也)又云。諸佛國土永寂如空(真土也)而現種種殊勝佛土(應土也)又云。雖知諸佛國及與眾生空(真土)而常修凈土教化于群生(應土也)品文及下自明故關中諸師不釋也 三分者。釋文大體略有二種。一關中註解。真明理宗諸禪師釋通但辯觀理。並造文便解。不開科段。又近代諸師文起盡各有科酌。而取捨多異。而今講者必不可偏。然隨文生起不可遺于科段。而文理相承正相通會不可隔。以科文取捨之宜異在說者故。興皇朗云。夫適化無方陶誘非一。考聖心以息患為主。統教意以開導為宗。若因開道得悟。則聖教為之開。若由合而受道。即聖教為之合。如其兩曉併爲甘露必也。雙迷俱成毒藥。此則開合隨緣事無恒準 序分者。或引時方說處。或神通合蓋。或稱歎讚揚。此皆令物生信故也 正宗者。或談
【現代漢語翻譯】 現代漢語譯本：也稱為佛土所依之處。佛剎世界，『釋』的含義也相同。這裡有兩種：一是真土，如《金光明經》所說：『毗盧遮那（Vairocana，意為光明遍照）遍一切處，其佛住處號常寂光。』這是以真如法身（Dharmakaya，意為法性之身）非身為身，亦以真空凈土非土為土。又《華嚴經》說：『菩薩清涼月智身也，游於法性空（真如土也），眾生心水凈（土也），菩提現中（身也）。』這些都是真身真土。二是應土，下文說：『眾生之類是菩薩佛土。』這說明菩薩應眾生之善惡而取佛土之凈穢。又下文說：『諸佛如來功德平等，為度眾生現佛國異（凈穢異也）。』又說：『諸佛國土永寂如空（真土也），而現種種殊勝佛土（應土也）。』又說：『雖知諸佛國及與眾生空（真土），而常修凈土教化于群生（應土也）。』品文及下文自會明白，所以關中諸師不作解釋。 三分者，解釋經文大體上有兩種：一是關中註解，真明理宗諸禪師的解釋，通常只是辨析觀理，並順著文句來解釋，不分科段。又近代諸師對文句的起止各有科酌，但取捨多有不同。現在講解的人一定不能偏頗。然而，隨著文句的自然生髮，不可遺漏科段，而且文理相承，正相通會，不可隔斷。因為科文取捨的適宜與否在於說法的人。興皇朗說：『適應教化沒有固定的方法，陶冶誘導也不止一種。考察聖人的心意，以止息眾生的憂患為主；統攝佛教的宗旨，以開啟引導為根本。如果因為開啟引導而得悟，那麼聖教就為之開啟；如果由合而接受道理，那麼聖教就為之合。如果兩者都明白，就都成為甘露；如果兩者都迷惑，就都成為毒藥。』因此，開啟與合隨順因緣，沒有恒定的標準。 序分，或者引用時間地點，或者用神通來覆蓋，或者稱揚讚歎，這些都是爲了使眾生生起信心。 正宗分，或者談論
【English Translation】 English version: Also known as the place where the Buddha-land relies and dwells. The meaning of '釋' (Shi, meaning explanation or interpretation) is the same for Buddha-fields and worlds. There are two types here: first, the True Land, as the Golden Light Sutra says: 'Vairocana (毗盧遮那, meaning the Illuminator) pervades all places, and the place where the Buddha dwells is called the Eternally Tranquil Light.' This is because the Dharmakaya (真如法身, meaning the Body of Truth) is not a body as a body, and the Pure Land of Empty Space is not a land as a land. Also, the Avatamsaka Sutra says: 'The Bodhisattva's body is like the cool, clear moon of wisdom, wandering in the emptiness of Dharma-nature (真如土也, the True Thusness Land), the water of sentient beings' minds is pure (土也, the Land), and Bodhi appears within (身也, the Body).' These are all True Body and True Land. Second, the Responsive Land, as the following text says: 'The beings are the Buddha-land of the Bodhisattva.' This explains that the Bodhisattva takes the purity or impurity of the Buddha-land in response to the good and evil of sentient beings. Also, the following text says: 'The merits and virtues of all Buddhas and Tathagatas are equal, but they manifest different Buddha-lands to liberate sentient beings (凈穢異也, different in purity and impurity).' Also, it says: 'The Buddha-lands of all Buddhas are eternally tranquil like emptiness (真土也, the True Land), but they manifest various excellent Buddha-lands (應土也, the Responsive Land).' Also, it says: 'Although they know that the Buddha-lands and sentient beings are empty (真土, the True Land), they constantly cultivate the Pure Land to teach and transform the masses (應土也, the Responsive Land).' The text of the chapter and the following text will explain it themselves, so the teachers of Guanzhong do not explain it. The Three Divisions: There are generally two types of explanations of the sutra text: first, the annotations of Guanzhong, the explanations of the Chan masters of the True Ming 理宗 (Lǐzōng, School of Principle) usually only analyze and observe the principles, and explain according to the sentences, without dividing into sections. Also, modern teachers have different considerations for the beginning and end of sentences, but there are many differences in selection. Those who explain now must not be biased. However, as the sentences naturally arise, the sections should not be omitted, and the coherence of the text and the principles should be connected and not separated. Because the suitability of the selection of sections and texts depends on the speaker. Xinghuang Lang said: 'Adapting to transformation has no fixed method, and cultivating and guiding is not just one way. Examining the mind of the sage, the main thing is to stop the suffering of sentient beings; unifying the purpose of Buddhism, the fundamental thing is to open and guide. If one attains enlightenment because of opening and guiding, then the holy teaching will be opened; if one receives the truth by combining, then the holy teaching will be combined. If both are understood, they will both become nectar; if both are confused, they will both become poison.' Therefore, opening and combining follow the conditions, and there is no constant standard. The Introductory Division: either citing the time and place, or covering with supernatural powers, or praising and extolling, all of these are to make sentient beings generate faith. The Main Division: either talking about
真應二身。或示真應二土。皆令悟理克證故總明悟也 流通者。或贊法供最勝。或慇勤囑累。此皆委法傳通也 三序。一證信者。正宗為智多明無相。事隨理顯。惑者多疑故。集經者引時及處。化主同聞既事蹟炳然。兼翻傳不謬。則令聽者因事證事證之不虛。亦信無相之真旨。故言引事證信也。即諸師集譯經圖紀傳助宣法化意皆爾也。此中有千聖結集。二土傳化。文廣不具也 二合蓋現瑞序者。亦名錶發序。之正宗為悟。談經深旨。凡心信難故。此說者廣現神變使觀異生信 又合蓋現土表說凈土即表發序。如法華云放一光以表一乘之旨。仁王云現蓮華以表出生諸佛。有所表彰故言表發。善法先兆故言現瑞。由如嘉禾醴泉孝子之祥兆。河圖洛書明王之休禎也 三稱歎序者。正宗多示修門故行之為艱。此中廣贊佛果德。使慕果深於信心即修行之門不倦故贊之也。又若不仰德無邊。何以申其敬請。故先贊德也。證信序般若燈論分七段。我聞分二。我為能聞人。聞為所聞法。餘五同也。智論六段如疏。佛地論五段初如是我聞合為一段。此蓋隨時科酌亦非是義無勞煩敘。然佛說經欲令聞者深入實相返生死流。序分證經略通文句。正宗至理須廣申明。所以順佛贊經不可於此繁重。正宗真觀便略指點而已。
如是。大論云。如
【現代漢語翻譯】 現代漢語譯本 真應二身（如來佛的法身和應身）。或者示現真應二土（真實的佛土和應化的佛土）。都是爲了使眾生領悟真理，最終證得佛果，所以總的來說是爲了開悟。 流通，或者讚美佛法，供養最殊勝之物，或者殷切地囑託。這些都是爲了委託佛法，使其流傳。 三序：一、證信序。正宗分（經文的主要部分）以智慧為主，多闡明無相之理。事蹟隨著真理而顯現，迷惑的人多有懷疑，所以結集經典的人引用時間、地點，以及化主（佛陀）與聽眾共同聽聞的事蹟。這些事蹟既已明確，加上翻譯傳抄沒有錯誤，就能使聽眾通過這些事蹟來驗證，驗證其真實不虛，從而相信無相的真諦。所以說引用事蹟是爲了證明可信。諸位法師結集、翻譯經典，繪製圖紀，都是爲了幫助宣揚佛法，教化眾生。這裡面有千聖結集，二土傳化的事蹟，因為篇幅所限，不一一列舉。 二、合蓋現瑞序，也叫表發序。正宗分以開悟為主，談論經文深奧的旨意，凡夫俗子難以相信，所以說法者廣泛地示現神通變化，使觀看的人因為奇異而生起信心。又，合蓋現土，表明所說的凈土，也就是表發序。如《法華經》所說，放一道光明，是爲了表明一乘的宗旨。《仁王經》說，示現蓮花，是爲了表明諸佛由此出生。凡有所表彰，所以說是表發。善法先有預兆，所以說是現瑞。如同嘉禾、醴泉是孝子的吉祥預兆，《河圖》、《洛書》是英明君王的祥瑞徵兆。 三、稱歎序。正宗分多是修行的法門，所以修行是很艱難的。這裡廣泛地讚美佛果的功德，使人羨慕佛果，從而加深信心，這樣修行之門就不會懈怠了。又，如果不仰慕佛的無邊功德，又怎麼能表達恭敬和請求呢？所以先讚美功德。證信序，《般若燈論》分為七段，『我聞』分為兩段，『我』是能聽聞的人，『聞』是所聽聞的法，其餘五段相同。《智論》分為六段，如疏中所說。《佛地論》分為五段，最初的『如是我聞』合為一段。這些大概是隨著時機而斟酌，也不是說有什麼意義上的差別，不必煩瑣地敘述。然而佛說經，是想讓聽聞的人深入實相，返回生死輪迴。序分證明經典，大致貫通文句。正宗分的至理需要廣泛地闡明，所以要順應佛意讚美經典，不可在此繁瑣重複。正宗分的真觀，就略微指點而已。 如是。《大論》說，如是
【English Translation】 English version The two bodies of True Response (Dharmakaya and Nirmanakaya of the Tathagata). Or manifesting the two lands of True Response (the true Buddha-land and the manifested Buddha-land). All are to enable sentient beings to realize the truth and ultimately attain Buddhahood, so in general, it is for enlightenment. Circulation, either praising the Dharma and offering the most supreme offerings, or earnestly entrusting. These are all for entrusting the Dharma and allowing it to circulate. The three prefaces: 1. The Preface of Verification of Faith. The main section (the main part of the scripture) focuses on wisdom, mostly elucidating the principle of non-form. Events manifest along with the truth, and those who are confused often doubt, so those who compiled the scriptures cited the time, place, and the events of the transformation master (the Buddha) and the audience listening together. Since these events are clear, and the translation and transcription are without error, it can enable the listeners to verify through these events, verifying their truthfulness, thereby believing in the true essence of non-form. Therefore, it is said that citing events is to prove credibility. The masters compiling and translating scriptures, drawing illustrations and records, are all to help propagate the Dharma and educate sentient beings. Here are the events of the gathering of thousands of sages and the transmission and transformation of the two lands, which are not listed one by one due to space limitations. 2. The Combined Covering and Manifesting Auspicious Preface, also called the Preface of Expression. The main section focuses on enlightenment, discussing the profound meaning of the scriptures, which ordinary people find difficult to believe, so the speaker extensively manifests supernatural transformations, causing the viewers to generate faith because of the strangeness. Also, the combined covering and manifesting of the land indicates the Pure Land being spoken of, which is the Preface of Expression. As the 'Lotus Sutra' says, emitting a ray of light is to indicate the purpose of the One Vehicle. The 'Benevolent King Sutra' says that manifesting a lotus flower is to indicate that all Buddhas are born from it. Whenever there is something to express, it is called expression. Good deeds have precursors, so it is called manifesting auspiciousness. Just as Jiahe and Liquan are auspicious omens of filial sons, and the 'Hetu' and 'Luoshu' are auspicious signs of enlightened monarchs. 3. The Preface of Praise. The main section mostly shows the methods of practice, so practice is very difficult. Here, the merits of the Buddha-fruit are widely praised, causing people to admire the Buddha-fruit, thereby deepening faith, so the door of practice will not be weary. Also, if one does not admire the Buddha's boundless merits, how can one express reverence and request? Therefore, first praise the merits. The Preface of Verification of Faith, the 'Prajna Lamp Treatise' is divided into seven sections, 'Thus I have heard' is divided into two sections, 'I' is the one who can hear, 'heard' is the Dharma that is heard, and the remaining five sections are the same. The 'Great Treatise' is divided into six sections, as described in the commentary. The 'Buddha-bhumi Sutra' is divided into five sections, with the initial 'Thus I have heard' combined into one section. These are probably deliberated according to the occasion, and it is not to say that there is any difference in meaning, so there is no need to describe it in detail. However, the Buddha speaks the scriptures to allow those who hear to deeply enter the true reality and return from the cycle of birth and death. The preface proves the scriptures and generally connects the sentences. The ultimate truth of the main section needs to be widely elucidated, so it is necessary to follow the Buddha's intention to praise the scriptures, and it is not possible to be verbose and repetitive here. The true contemplation of the main section is only slightly pointed out. 'Thus it is'. The 'Great Treatise' says, 'Thus it is'
是善信之辭。不信者言是事不如是。信者言是事如是。佛法大海信為能入智為能度也。然論及注但以如是信辭故。直釋信不釋如是字也。此既非是正宗秘理。不勞廣引繁辭 我聞者。註文證經意足不煩更釋。然欲橫敘者。大論云。隨俗故說我。和合故稱聞。謂阿難等雖悟無我而順俗傳經故稱我也。和合聞者。根境識三和合為聞也。若阿難云我說。智既未圓鑒法不深。故不可信。若言傳聞即或致偽謬故也。今言我聞乃是親聞而不自說。故可信也。問。室中六品阿難在庵園不聞何言我聞。答。報恩經說。阿難佛命為侍。乞佛四愿。一不受故衣。二不隨別請。三有欲見佛由我制止。四所未聞為我再說。今室中六品及佛初成道阿難未侍之前兼涅槃之時所未聞經皆為他再說也 一時者 生曰。物機感聖聖能垂應。凡聖道交不失良機。謂之一時又云。說聽究竟故言一時。問。何不定言春秋等。答。佛地論云。晝夜時分諸方不定。不可別說 佛在者。此是說經主證成可信。此有二意。一戒凈故。永離虛妄所言誠諦故可信。二悟圓故。智照無瑕說必稱理故可信。文中亦菩薩弟子說者佛所印可鹹得名經。如世臣下有事奏上于君主依行即名敕也 在者住也。大論云。四種住。一天住。住施戒善。二者梵住。住四禪四無量 三聖住。住三脫門
【現代漢語翻譯】 現代漢語譯本 這是善信之人所說的話。不相信的人會說這件事不是這樣的。相信的人會說這件事就是這樣的。佛法如大海一般深廣，要靠信心才能進入，靠智慧才能渡過。然而，在註釋中，僅僅因為『如是』是信實的言辭，就只解釋『信』而不解釋『如是』二字。這既然不是正宗的秘密道理，就不需要過多地引用繁瑣的言辭。 『我聞』，註釋是爲了證明經文的意義已經足夠，不需要再做解釋。如果想要橫向敘述，根據《大智度論》所說：『爲了隨順世俗的習慣才說『我』，因為和合的緣故才稱為『聞』。』意思是阿難等人雖然領悟了無我，但爲了順應世俗的習慣才說『我』。『和合聞』是指根、境、識三者和合而產生聽聞。如果阿難說『我說』，因為他的智慧尚未圓滿，對法的鑑別不夠深刻，所以不可信。如果說是傳聞，就可能導致虛假謬誤。現在說『我聞』，是親自聽聞而不是自己說的，所以是可信的。問題：在室內說的六品經，阿難在庵園，沒有聽聞，為什麼說『我聞』？回答：《報恩經》說，阿難奉佛的命令擔任侍者，向佛請求四個願望：一是不穿舊衣服，二是不接受特別的邀請，三是有想見佛的人由我來制止，四是沒聽過的經為我再說一遍。現在室內說的六品經以及佛陀最初成道阿難未擔任侍者之前，以及涅槃時所未聽聞的經典，都是爲了他再說一遍的。 『一時』，生曰：事物之機感應聖人，聖人能夠垂示迴應。凡人與聖人的道路交匯，不失去良好的時機，就稱為『一時』。又說：說法和聽法都究竟圓滿，所以稱為『一時』。問題：為什麼不明確地說春秋等具體時間？回答：《佛地論》說：晝夜時分在各個地方不固定，無法分別說明。 『佛在』，這是說經的主體，證明所說是可信的。這有兩層意思：一是戒律清凈的緣故，永遠遠離虛妄，所說的話真實可信。二是覺悟圓滿的緣故，智慧照耀沒有瑕疵，所說的話必定符合道理，文中也有菩薩弟子所說，佛所印可的，都可以稱為經。如同世間的臣下有事奏報給君主，君主依照執行，就稱為敕令。 『在』，是居住的意思。《大智度論》說：有四種住處。一是天住，居住在佈施、持戒、行善之中。二是梵住，居住在四禪四無量心中。三是聖住，居住在三解脫門中。
【English Translation】 English version These are the words of a faithful believer. Those who do not believe will say that this matter is not so. Those who believe will say that this matter is so. The Buddha-dharma is as vast as the ocean, and faith is needed to enter it, and wisdom is needed to cross it. However, in the commentaries, only because 'thus' is a faithful word, only 'faith' is explained and not the word 'thus'. Since this is not an esoteric principle of the orthodox tradition, there is no need to quote verbose words. 'I heard': The commentary is to prove that the meaning of the scripture is sufficient and does not need further explanation. If one wants to narrate horizontally, according to the Mahaprajnaparamita Shastra (Dazhidu Lun): 'To follow the customs, 'I' is said; because of the combination, it is called 'heard'.' It means that although Ananda (Buddha's disciple) and others realized no-self, they said 'I' to follow the customs. 'Combined hearing' refers to the combination of root, object, and consciousness to produce hearing. If Ananda said 'I said', because his wisdom is not yet complete and his discernment of the Dharma is not deep enough, it is not credible. If it is said to be hearsay, it may lead to falsehoods. Now saying 'I heard' means that it was heard personally and not said by oneself, so it is credible. Question: The six pǐn (sections) spoken in the room, Ananda was in the Amra garden and did not hear, why say 'I heard'? Answer: The Baoen Jing (Scripture of Gratitude) says that Ananda was ordered by the Buddha to serve as an attendant and asked the Buddha for four wishes: first, not to wear old clothes; second, not to accept special invitations; third, those who want to see the Buddha will be stopped by me; fourth, the scriptures I have not heard will be repeated for me. Now the six pǐn spoken in the room, as well as the scriptures that Ananda had not heard before the Buddha first attained enlightenment and at the time of Nirvana, were all repeated for him. 'At one time': Sheng (a commentator) said: The opportunity of things responds to the sage, and the sage can show response. The intersection of the paths of ordinary people and sages, without losing a good opportunity, is called 'at one time'. It is also said: The speaking and listening are both complete and perfect, so it is called 'at one time'. Question: Why not specify the time, such as spring and autumn? Answer: The Buddhabhumi Sutra (Fodi Lun) says: The time of day and night is not fixed in various places and cannot be explained separately. 'The Buddha was': This is the subject of the scripture, proving that what is said is credible. This has two meanings: first, because of the purity of precepts, one is forever away from falsehood, and what is said is true and credible. Second, because of the completeness of enlightenment, wisdom shines without flaws, and what is said must be in accordance with reason. In the text, what is said by the Bodhisattva (enlightenment being) disciples and approved by the Buddha can be called a scripture. Just as a minister in the world reports something to the monarch, and the monarch executes it accordingly, it is called an edict. 'Was' means to reside. The Mahaprajnaparamita Shastra (Dazhidu Lun) says: There are four kinds of abodes. First, the heavenly abode, residing in giving, keeping precepts, and doing good. Second, the Brahma abode, residing in the four Dhyanas (meditative states) and the four immeasurables. Third, the holy abode, residing in the three doors of liberation.
。四者佛住。住佛無量功德力無畏等。真諦加四。一境界住。住十六大國。二依止住。住僧伽藍。三威儀住。行住坐臥。四未舍壽命未般涅槃也。今言住。住庵羅園說也 廣嚴城者。舊梵云毗舍離。西域記云。中印土吠舍厘國週五千里。此云廣嚴。說經處也支道林雲。法身雖無不在。應跡必有方所。若不記之說處由為猛浪耳。然佛真凈法身住本法性廣嚴之城。大悲應物住人間廣嚴之城。此即從本垂跡因跡顯本也 庵羅園者。此園是庵羅樹生一女。國王異之以園封女。女見佛歡喜舍作伽藍。故名園也。故西域記云。吠舍離城南不遠。精舍前有卒堵波。是庵羅女園持以施佛處。園者梵曰僧伽藍摩。此云眾園。非以種菜為園。但修治道樹為園也。故云總持之園苑。亦如道場是修道之場也。又此園城通指之耳 的辯處者。此經佛國弟子菩薩三品及下菩薩行見阿閦法供養囑累七品的在庵園。問疾下六品文殊入室即在凈名室內。方便一品據本化事還在室中。若寶積對佛宣陳及佛印時即在庵園。又香積品亦有彼國。問答亦隨品收之。不別論也。事在他經者。吳本云。奈氏園誤也。謂奈女經有人見經說奈女生謂即庵羅女是奈女。失正事也 與大比丘下列眾。有云。其意有八。一為證信助成道。阿難同聞可信。二為顯德。釋梵圍繞顯佛德
【現代漢語翻譯】 現代漢語譯本：四者是佛陀的住處。佛陀安住于無量功德力、無畏等等。真諦中包含四種住處：一是境界住，即安住於十六大國；二是依止住，即安住于僧伽藍（寺院）；三是威儀住，即行、住、坐、臥；四是未捨棄壽命，未般涅槃（入滅）。現在所說的『住』，是指安住在庵羅園（Amra garden）說法。 廣嚴城（Vaisali）這個名稱，舊梵語稱為毗舍離（Vaisali）。《西域記》記載，中印度吠舍厘國周長五千里，這裡翻譯為廣嚴，是說經的地方。支道林說，法身雖然無所不在，但應跡示現必定有特定的處所。如果不記錄說法的處所，就像猛烈的波浪一樣容易被遺忘。然而，佛陀的真凈法身安住在本法性的廣嚴之城，大悲應物而安住在人間廣嚴之城。這正是從根本垂跡，因跡顯本的道理。 庵羅園（Amra garden）這個園林，是因為庵羅樹生了一個女兒，國王認為這件事很特別，就用園林來封賞這個女兒。女兒見到佛陀非常歡喜，就捨棄園林作為伽藍（寺院）。所以叫做庵羅園。因此，《西域記》記載，在吠舍離城南不遠的地方，精舍前有一個卒堵波（Stupa，塔），是庵羅女用園林佈施給佛陀的地方。園林，梵語叫做僧伽藍摩（Samgharamaya），這裡翻譯為眾園。不是用來種植蔬菜的園林，而是修治道樹作為園林。所以說是總持的園苑，也像道場是修道的場所一樣。另外，這個園林和城池可以通指。 關於經文的辯論之處：這部經中，佛國、弟子、菩薩這三品，以及下文菩薩行、見阿閦（Akshobhya，不動佛）、法供養、囑累這七品，都是在庵羅園（Amra garden）。問疾以下六品，文殊（Manjusri）進入凈名（Vimalakirti）的房間，就在凈名室內。方便品根據本化之事，仍然在室內。如果寶積（Ratnakara）對佛宣陳，以及佛印的時候，就在庵羅園。香積品也有彼國。問答也隨著品來收錄，不另外討論。事情在其他經典中的，吳本說奈氏園是錯誤的。認為奈女經中有人見到經中說奈女生，就認為是庵羅女是奈女，這是失去了正確的理解。 與大比丘等列眾，有人說，這裡有八個含義：一是為證信，幫助成就道果，阿難（Ananda）一同聽聞，可以取信；二是為顯德，釋梵（釋提桓因和梵天）圍繞，彰顯佛陀的功德。
【English Translation】 English version: The fourth is the Buddha's dwelling. The Buddha dwells in immeasurable merit, power, fearlessness, and so on. The true meaning includes four dwellings: first, the dwelling of realm, which is dwelling in the sixteen great countries; second, the dwelling of reliance, which is dwelling in the Sangharama (monastery); third, the dwelling of dignified conduct, which is walking, standing, sitting, and lying down; fourth, not abandoning life, not entering Parinirvana (extinction). The 'dwelling' mentioned now refers to dwelling in the Amra garden (Amra garden) to preach the Dharma. The name 'Vaisali', in old Sanskrit is called Vaisali. The 'Records of the Western Regions' records that the country of Vaisali in Central India is five thousand li in circumference, and it is translated here as Guangyan (Vast and Solemn), which is the place where the sutra is preached. Zhi Daolin said that although the Dharmakaya is omnipresent, its manifestation must have a specific place. If the place of preaching is not recorded, it is as easy to forget as a fierce wave. However, the Buddha's true and pure Dharmakaya dwells in the city of Guangyan of the fundamental Dharma-nature, and the great compassion responds to beings and dwells in the human city of Guangyan. This is precisely the principle of descending from the root and revealing the root through the traces. The Amra garden (Amra garden) is because an Amra tree gave birth to a daughter, and the king thought this was special, so he rewarded the daughter with the garden. The daughter was very happy to see the Buddha, so she abandoned the garden as a Sangharama (monastery). So it is called Amra garden. Therefore, the 'Records of the Western Regions' records that not far south of the city of Vaisali, there is a stupa (Stupa, pagoda) in front of the monastery, which is the place where the Amra girl donated the garden to the Buddha. Garden, in Sanskrit is called Samgharamaya, which is translated here as the garden of the Sangha. It is not a garden for growing vegetables, but a garden for cultivating the trees of the Way. Therefore, it is said to be the garden of total retention, just like the Bodhimanda is a place for cultivating the Way. In addition, this garden and city can be referred to interchangeably. Regarding the points of debate in the sutra: In this sutra, the three chapters of the Buddha-land, disciples, and Bodhisattvas, as well as the following seven chapters of Bodhisattva practice, seeing Akshobhya (Akshobhya, Immovable Buddha), Dharma offering, and entrustment, are all in the Amra garden (Amra garden). The six chapters from 'Inquiry about Illness' onwards, when Manjusri (Manjusri) enters Vimalakirti's (Vimalakirti) room, are in Vimalakirti's room. According to the original events of transformation, the 'Expedient Means' chapter is still in the room. If Ratnakara (Ratnakara) declares to the Buddha, and at the time of the Buddha's seal, it is in the Amra garden. The 'Fragrance Accumulation' chapter also has that country. The questions and answers are also included with the chapters and are not discussed separately. The matter in other scriptures, the Wu version says that the Nai's garden is wrong. It is believed that someone saw in the Nai girl sutra that Nai girl was mentioned, and they thought that the Amra girl was the Nai girl, which is a loss of correct understanding. With the great Bhikshus and others in the assembly, some say that there are eight meanings here: first, to prove faith and help achieve the fruit of the Way, Ananda (Ananda) heard it together, which can be believed; second, to show virtue, Shakra and Brahma (Shakra Devanam Indra and Brahma) surround, highlighting the Buddha's merits.
故。三為啟請問凈土故。四為發明凈名德故。五為當根益故。六為同事。引攝有緣故。七為成就。修行法供養故。八為承受。付囑誓傳經故 與大比丘與者共義。謂阿難共聞也。此之一與貫下諸眾。大論七義共。一相同無漏相一心同無漏定。一見同正見。一道同無學道。一解脫同俱解脫。一時同聞經時。一處同庵羅園也 大者。佛地論四義釋之者。一利根波羅蜜種性。二者無學果。三不定種性迴心向大。四眾數多。大論五義。一一切眾中最上故。二諸障斷故。三諸王大人敬故。四數多故。五破九十六外道論故 比丘四義凈乞食者。離四邪故。一下口食。耕田種植故。二仰口食。仰觀星像等。三方口食。通致使命故。四維口食。占卜等。五邪者。一現異改常。二高聲示威。三自說功德。四占相吉兇。五贊所得利 薩埵。秦言大心者。大論云。有大誓願(愿大名大四弘誓願也)心不可動(心大名大四魔不動)精進不退(能忍難忍)初願大。即成眾生義。二心大。即大心眾生義三精進大。即勇健義也。十地論有十種。一菩提薩埵。從菩提智生故。二摩訶薩埵。住大乘故。三第一薩埵。證第一法故。四勝薩埵。覺悟勝法。五最勝薩埵。智惠最勝故。六上薩埵。起上精進故。七無上薩埵。開示無上法故。八力薩埵。廣知十力故。
【現代漢語翻譯】 現代漢語譯本： 因此，有八個原因：第一，爲了發起聽聞佛法的意願；第二，爲了斷除疑惑；第三，爲了啟請詢問關於凈土的問題；第四，爲了闡明維摩詰（Vimalakirti）的功德；第五，爲了使當下的聽眾受益；第六，爲了與同修一起，引導和攝受有緣之人；第七，爲了成就修行，以佛法供養；第八，爲了承受佛的囑託，發誓傳揚此經。
『與大比丘與者共義』，意思是阿難（Ananda）共同聽聞。這裡的『與』字貫穿下文所有的『眾』。 《大智度論》中有七種『共』的含義：一是相同于無漏的智慧，一心專注于無漏的禪定；二是見解相同，都持有正見；三是道路相同，都遵循無學之道；四是解脫相同，都達到俱解脫的境界；五是時間相同，都在聽經之時；六是地點相同，都在庵羅園（Amra garden）。
『大』，在《佛地論》中用四種含義解釋：一是具有利根和波羅蜜（Paramita，到彼岸）的種性；二是達到無學果位；三是不定種性，迴心向大乘；四是人數眾多。《大智度論》中有五種含義：一是在一切眾生中最殊勝；二是斷除了一切障礙；三是受到諸王和大人的尊敬；四是數量眾多；五是能破斥九十六種外道的論點。
『比丘』有四種清凈的乞食方式：遠離四種邪命：一是下口食，即耕田種植；二是仰口食，即仰觀星象等；三是方口食，即傳遞使命；四是維口食，即占卜等。五種邪命：一是炫耀奇異，改變常態；二是高聲喧譁；三是自我吹噓功德；四是占卜吉兇；五是讚歎所得利益。
『薩埵』，翻譯成漢語是『大心者』。《大智度論》說：具有廣大的誓願（愿大，指的是四大弘誓願），心不可動搖（心大，指的是心能抵禦四魔的侵擾），精進而不退轉（能忍受難以忍受之事）。最初的愿大，即成就眾生的意義；第二是心大，即大心眾生的意義；第三是精進大，即勇健的意義。《十地經論》中有十種薩埵：一是菩提薩埵（Bodhisattva），從菩提智慧產生；二是摩訶薩埵（Mahasattva），安住于大乘；三是第一薩埵，證悟第一法；四是勝薩埵，覺悟殊勝之法；五是最勝薩埵，智慧最為殊勝；六是上薩埵，發起上等精進；七是無上薩埵，開示無上之法；八是力薩埵，廣泛瞭解十力。
【English Translation】 English version: Therefore, there are eight reasons: First, to initiate the desire to hear the Dharma; second, to dispel doubts; third, to request and inquire about the Pure Land; fourth, to elucidate the virtues of Vimalakirti; fifth, to benefit the present audience; sixth, to guide and gather those with affinity, together with fellow practitioners; seventh, to accomplish practice and offer Dharma as a form of worship; eighth, to receive the Buddha's entrustment and vow to propagate this scripture.
'With the great Bhikshus, 'with' means together.' This means Ananda heard it together. This 'with' encompasses all the 'assemblies' mentioned below. The Mahaprajnaparamita Shastra (Great Treatise on the Perfection of Wisdom) explains seven meanings of 'together': first, being the same in terms of un-leaking wisdom, with one mind focused on un-leaking samadhi (meditative absorption); second, having the same view, holding right view; third, having the same path, following the path of no-more-learning; fourth, having the same liberation, attaining co-liberation; fifth, being at the same time, at the time of hearing the scripture; sixth, being at the same place, in the Amra garden.
'Great' is explained in the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice) with four meanings: first, having the potential for sharp faculties and Paramita (perfection, going to the other shore) nature; second, attaining the fruit of no-more-learning; third, having an undetermined nature, turning the mind towards the Great Vehicle; fourth, having a large number of people. The Mahaprajnaparamita Shastra has five meanings: first, being the most supreme among all beings; second, having eliminated all obstacles; third, being respected by kings and great people; fourth, being numerous in number; fifth, being able to refute the arguments of the ninety-six non-Buddhist schools.
'Bhikshu' has four pure ways of begging for food: avoiding the four wrong livelihoods: first, inferior livelihood, which is cultivating and planting; second, looking-up livelihood, which is observing the stars; third, directional livelihood, which is delivering messages; fourth, maintenance livelihood, which is divination. The five wrong livelihoods are: first, displaying strange things and changing the norm; second, making loud noises; third, boasting about one's own merits; fourth, divining good and bad omens; fifth, praising the benefits gained.
'Sattva' is translated into Chinese as 'one with a great mind'. The Mahaprajnaparamita Shastra says: having vast vows (great vows, referring to the four great vows), the mind cannot be shaken (great mind, referring to the mind's ability to resist the intrusion of the four maras), being diligent and not retreating (being able to endure the unbearable). The initial great vow is the meaning of accomplishing sentient beings; the second is the great mind, which is the meaning of a great-minded being; the third is great diligence, which is the meaning of being courageous. The Dasabhumika Sutra (Ten Stages Sutra) has ten kinds of Sattvas: first, Bodhisattva, arising from Bodhi wisdom; second, Mahasattva, abiding in the Great Vehicle; third, the foremost Sattva, realizing the foremost Dharma; fourth, the victorious Sattva, awakening to the victorious Dharma; fifth, the most victorious Sattva, with the most victorious wisdom; sixth, the superior Sattva, initiating superior diligence; seventh, the unsurpassed Sattva, revealing the unsurpassed Dharma; eighth, the powerful Sattva, widely knowing the ten powers.
九無比薩埵。世間無比故。十不思議薩埵。一念成佛故。又如下不盡有為中明不離大慈不捨大悲生死無數劫意而有勇聞佛無量德志而不倦等皆是明薩埵心也。結業身者。小乘俱舍所明乃至成佛入涅槃皆結業身。不明法身應生。大乘所明法身應生。仁王云。地前菩薩三十心結業生。初地至七地隨愿生。八地已去法身無生。應物現生。此法身也 大智本行天臺云。大智嘆解本行嘆行。解如於目。行如於足。目足備者到清涼池。又有二智。實皆權智。實智是本故大。又三智。一一切智。觀空。二道種智。照假。三一切種智。照中。智體用圓故名大智。又有四智。一成所作智。二妙觀察智。三平等性智。四大圓鏡智。此第四為大。小乘十智非此明也 法城。韋昭釋名云。城者盛也。盛人物故。博物志云。夏禹作城。強者攻。敵者戰弱者守。今佛法亦爾。弱以戒守。敵以定戰強以惠攻。故借喻也。十地經說四種護。一護教法。書寫演說故。二護理法。自證教他故。三護行法。自行教他故。四護果法自成教他成故也 悉以清凈者。外道六行斷結斷已復生。二乘見修二道斷惑不了本性寂滅故。皆不名悉已。菩薩了本寂滅故名悉已也 五蓋十纏如常。無量蓋纏者。圓滿大乘一切煩惱同迷真理故。凡起惑等名蓋纏。以等覆真理故。下文云
【現代漢語翻譯】 現代漢語譯本 九無比薩埵（Bùsàduǒ，菩薩的音譯）。因為在世間沒有可以與之相比的。 十不思議薩埵（Bùsàduǒ，菩薩的音譯）。因為一念之間就能成就佛果。 又如下面所說，即使在有為法中，也彰顯不離大慈、不捨大悲，生死輪迴無數劫，意志堅定，聽聞佛的無量功德而毫不懈怠等等，這些都是爲了闡明薩埵（Bùsàduǒ，菩薩的音譯）的慈悲心。 結業身，這是小乘俱舍宗所闡明的，乃至成就佛果、進入涅槃，都是結業之身。他們不闡明法身應化。 大乘所闡明的是法身應化。《仁王經》中說，十地前的菩薩以三十心結業而生。初地到七地菩薩隨愿而生。八地以上的菩薩法身無生，應物而現生，這才是法身。 大智本行，天臺宗說，大智讚歎解，本行讚歎行。解如同眼睛，行如同雙腳。眼睛和雙腳都具備，才能到達清涼池。 又有二智，實際上都是權智。實智是根本，所以稱為大。又有三智：一、一切智，觀空。二、道種智，照假。三、一切種智，照中。智的體、用圓融，所以名為大智。 又有四智：一、成所作智。二、妙觀察智。三、平等性智。四、大圓鏡智。這第四種為大。小乘的十智不是這裡所說的。 法城，韋昭在《釋名》中說，城，是盛的意思，盛放人物。博物志說，夏禹建造城池，強者攻打，與敵作戰，弱者防守。現在的佛法也是這樣，弱者以戒律防守，與煩惱之敵以禪定作戰，強者以智慧攻破煩惱。所以用城池來比喻。 《十地經》中說四種護：一、護教法，書寫演說佛法。二、護理法，自己證悟並教導他人。三、護行法，自己修行並教導他人。四、護果法，自己成就並幫助他人成就。 悉以清凈，外道通過六行斷除煩惱，斷除后又會復生。二乘通過見道和修道斷除迷惑，但不瞭解本性寂滅的道理，所以不能稱為『悉已』。 菩薩瞭解本性寂滅的道理，所以稱為『悉已』。 五蓋十纏如常。無量蓋纏，圓滿大乘認為一切煩惱都同樣迷惑真理，所以凡是生起迷惑等都稱為蓋纏，因為它們覆蓋了真理。下文會講到。
【English Translation】 English version Nine Incomparable Bodhisattvas (Bùsàduǒ, transliteration of Bodhisattva). Because they are incomparable in the world. Ten Inconceivable Bodhisattvas (Bùsàduǒ, transliteration of Bodhisattva). Because they can achieve Buddhahood in a single thought. Furthermore, as mentioned below, even in conditioned phenomena (有為法), they manifest non-separation from great loving-kindness (大慈), non-abandonment of great compassion (大悲), countless kalpas (劫) of birth and death, a firm will, and tireless hearing of the Buddha's immeasurable virtues. All of these are to clarify the compassionate heart of a Bodhisattva (Sattva, Bùsàduǒ). The body of karmic formation (結業身) is what the Hinayana (小乘) Abhidharma (俱舍) explains, that even achieving Buddhahood and entering Nirvana (涅槃) are bodies of karmic formation. They do not explain the manifestation of the Dharmakaya (法身). The Mahayana (大乘) explains that the Dharmakaya (法身) manifests. The Renwang Sutra (仁王經) says that Bodhisattvas (菩薩) before the ten grounds (十地) are born through karmic formation with thirty minds. Bodhisattvas from the first to the seventh ground are born according to their vows. Bodhisattvas from the eighth ground onwards have a Dharmakaya (法身) that is unborn, manifesting in response to beings. This is the Dharmakaya. Great Wisdom and Fundamental Practice, the Tiantai (天臺) school says that great wisdom praises understanding, and fundamental practice praises practice. Understanding is like the eyes, and practice is like the feet. Those who have both eyes and feet can reach the cool pond (清涼池). There are also two wisdoms, which are actually expedient wisdoms. Real wisdom is fundamental, so it is called great. There are also three wisdoms: first, all-knowing wisdom (一切智), which contemplates emptiness (空); second, wisdom of the paths (道種智), which illuminates the provisional (假); third, all-knowing wisdom (一切種智), which illuminates the middle (中). The essence, function, and completeness of wisdom are all-encompassing, so it is called great wisdom. There are also four wisdoms: first, the wisdom of accomplishing activities (成所作智); second, the wisdom of wonderful observation (妙觀察智); third, the wisdom of equality (平等性智); fourth, the great mirror-like wisdom (大圓鏡智). This fourth one is great. The ten wisdoms of the Hinayana (小乘) are not what is being discussed here. Dharma City (法城), Wei Zhao explains in Shiming (釋名) that a city (城) means to contain, to contain people and things. Bowu Zhi (博物志) says that Xia Yu built cities so that the strong could attack, those who faced enemies could fight, and the weak could defend. The Buddha-dharma (佛法) is also like this: the weak defend with precepts (戒), those who face enemies fight with samadhi (定), and the strong attack with wisdom (惠). Therefore, it is used as a metaphor. The Ten Bhumi Sutra (十地經) speaks of four kinds of protection: first, protecting the Dharma teachings (教法) by writing and expounding them; second, managing the Dharma (理法) by realizing it oneself and teaching others; third, protecting the practice of the Dharma (行法) by practicing it oneself and teaching others; fourth, protecting the fruit of the Dharma (果法) by achieving it oneself and helping others achieve it. 'Completely purified' (悉以清凈), the externalists (外道) cut off afflictions through six practices, but they are reborn after being cut off. The two vehicles (二乘) cut off delusions through the paths of seeing and cultivation, but they do not understand the principle of the quiescence of original nature (本性寂滅), so they cannot be called 'completely purified'. Bodhisattvas (菩薩) understand the principle of the quiescence of original nature (本性寂滅), so they are called 'completely purified'. The five coverings (五蓋) and ten fetters (十纏) are as usual. 'Limitless coverings and fetters' (無量蓋纏) means that the complete Mahayana (大乘) considers all afflictions to equally delude the truth, so all arising delusions are called coverings and fetters because they cover the truth. The following text will explain.
。諸煩惱是道場。知如實故。又云。一念知一切法是道場。成就一切智故。準此或若不等覆真理。豈悟時一念同知一切法也 七辯者。大論云。捷疾辯(於法無畏故)二利辯。利根深入故。三無盡辯。實相無盡故。四不斷辯。無諸戲論故。五隨應辯。已斷法愛故。六義辯。得涅槃利故。七世間最上辯。說大乘事故 七德者。七波羅蜜也。治七蔽垢故。一一切殊如施治慳等無相不異故言其相不異 逮無所得者。逮及也。謂及至第八地以無所得名無生忍。不起即無生也 不退轉法輪者。小乘但名法輪。有生滅故。大乘名不退轉法輪。理無生滅故。轉者說也 飾形靡俗者。靡偃也。謂三十二相說法生善。如風靡草。書云。君子之德風也。小人之心草也。風偃草化導行也 深入緣起等者。謂觀智深也。外道邪因無因故墮邪見。二乘觀十二因緣生滅無常故。但斷正使。菩薩觀因緣不生不滅。無無明亦無無明盡。深入達實相故。無復余習氣也。近無等等者無等等佛也。今大士自在智惠能近也。天臺云。等觀觀空也。不等觀假名差別也 等不等者者。中道正觀體圓故等。用異故不等 不凈喜者。喜受也。清凈法喜也。假名天。大論云。如國王名天子也。生天者諸天也 腎聖天者。證第一義天也 妙生者。亦可從法化生也 四梵行者。
【現代漢語翻譯】 現代漢語譯本 諸煩惱是道場，因為能如實了知諸法實相。又說：『一念了知一切法即是道場，因為能成就一切種智。』依照這個說法，如果不能平等地覆蓋真實之理，怎麼能領悟到在一念之間同時了知一切法呢？ 七辯是指：《大智度論》所說的：一、捷疾辯（因為對法無所畏懼）；二、二利辯（因為利根深入）；三、無盡辯（因為實相無盡）；四、不斷辯（因為沒有諸種戲論）；五、隨應辯（因為已經斷除法愛）；六、義辯（因為得到涅槃之利益）；七、世間最上辯（因為宣說大乘之事）。 七德是指：七波羅蜜。用來對治七種蔽障垢染。一、一切殊勝猶如佈施，用來對治慳吝等，因為無相而不異，所以說其相不異。 『逮無所得』是指：逮及，也就是及至第八地，以『無所得』名為『無生忍』，不起即是無生。 『不退轉法輪』是指：小乘只能稱為法輪，因為有生滅。大乘稱為不退轉法輪，因為理體無生滅。轉是指說法。 『飾形靡俗』是指：靡，偃伏。指三十二相說法能使眾生生善，如同風吹倒草一樣。《尚書》說：『君子的德行如同風，小人的心如同草，風吹草倒』，是說教化引導的行為。 『深入緣起等』是指：觀智深刻。外道執著邪因或無因，所以墮入邪見。二乘觀十二因緣生滅無常，所以只能斷除正使。菩薩觀因緣不生不滅，沒有無明，也沒有無明盡，深入通達實相，所以沒有剩餘的習氣。 『近無等等』是指：接近無等等佛。現在大士以自在智慧能夠接近。天臺宗說：等觀是觀空，不等觀是假名差別。 『等不等者』是指：中道正觀，體性圓融所以是『等』，作用不同所以是『不等』。 『不凈喜』是指：喜受，也就是清凈法喜。假名天，如《大智度論》所說，如同國王被稱為天子。生天是指諸天。 『腎聖天』是指：證得第一義天。 『妙生』是指：也可以是從法化生。 『四梵行』是指：
【English Translation】 English version The various afflictions are the Bodhimanda (place of enlightenment), because one knows the suchness of reality. It is also said: 'A single thought knowing all dharmas is the Bodhimanda, because it accomplishes all wisdom.' According to this, if one cannot equally cover the true principle, how can one realize knowing all dharmas simultaneously in a single thought? The seven kinds of eloquence refer to what is said in the Mahaprajnaparamita Shastra (Great Treatise on the Perfection of Wisdom): 1. Swift eloquence (because of fearlessness regarding the Dharma); 2. Eloquence benefiting both oneself and others (because of sharp roots and deep understanding); 3. Inexhaustible eloquence (because the true nature is inexhaustible); 4. Uninterrupted eloquence (because there are no frivolous discussions); 5. Eloquence according to the situation (because the love of Dharma has been cut off); 6. Eloquence of meaning (because one obtains the benefit of Nirvana); 7. The most supreme eloquence in the world (because one speaks of the affairs of the Mahayana). The seven virtues refer to the seven Paramitas (perfections). They are used to cure the seven obscuring defilements. 1. All kinds of excellent giving are like generosity, used to cure stinginess, etc., because they are without characteristics and not different, therefore it is said that their characteristics are not different. 'Attaining non-attainment' means: reaching, that is, reaching the eighth Bhumi (stage), with 'non-attainment' being called 'non-origination forbearance,' non-arising is non-origination. 'The irreversible Dharma wheel' means: the Hinayana (Small Vehicle) can only be called the Dharma wheel, because it has arising and ceasing. The Mahayana (Great Vehicle) is called the irreversible Dharma wheel, because the principle has no arising or ceasing. Turning means speaking the Dharma. 'Adorning the form and swaying the masses' means: swaying, bending. It refers to the thirty-two marks (of a Buddha) speaking the Dharma, which can cause sentient beings to generate goodness, just like the wind blowing down grass. The Book of Documents says: 'The virtue of a gentleman is like the wind, the mind of a petty person is like grass. The wind blows the grass down,' which means the act of teaching and guiding. 'Deeply entering dependent origination, etc.' means: profound wisdom of observation. Externalists cling to wrong causes or no cause, so they fall into wrong views. The Two Vehicles (Shravakas and Pratyekabuddhas) observe the twelve links of dependent origination as arising, ceasing, impermanent, so they can only cut off the fundamental afflictions. Bodhisattvas observe dependent origination as neither arising nor ceasing, there is no ignorance, nor is there the exhaustion of ignorance, deeply penetrating and understanding reality, so there are no remaining habitual tendencies. 'Near the Unequalled' means: approaching the Unequalled Buddha. Now the great being is able to approach with free and unhindered wisdom. The Tiantai school says: equal contemplation is contemplating emptiness, unequal contemplation is the difference of provisional names. 'Equal and unequal' means: the Middle Way correct contemplation, the essence is perfectly complete, so it is 'equal,' the functions are different, so it is 'unequal.' 'Impure joy' means: the feeling of joy, which is pure Dharma joy. Provisional name heaven, as the Mahaprajnaparamita Shastra says, like a king being called the son of heaven. Born in heaven refers to the various heavens. 'Kidney Holy Heaven' means: attaining the first meaning heaven. 'Wonderful birth' means: it can also be born from the Dharma. 'The four Brahma-viharas' means:
思益云。慈悲喜捨也 天龍雜眾者。此中有人有天有凡有聖有本有跡。故言雜。問。此等八部若善業所招合受人天之報。若是惡業不合見佛聞法。今形受龍鬼而預會聞法何耶。答。天臺云。過去因異一。若戒急而乘緩者。受人天身不聞正法。二若戒緩而乘急者。受龍鬼身而聞正法。三若乘戒俱急。即受人天身聞法。四若乘戒緩者。受惡身而不聞法。以斯不同故形法異緣也 大威力諸天者。一欲界六天。一四天王天。在須彌半腹住。二忉利(此云三十三天)在須彌頂。三夜摩(此云妙善)四兜率(此云妙足亦云知足)五須涅密陀。此云化樂。自化宮殿而遊樂也。六波舍跋提。此云他化自在他化宮而游也。二色界有十八天。一初禪三天。梵眾梵輔大梵。二二禪三天。少光無量光極光。三三禪三天。少凈無量凈遍凈。四四禪九天。一無雲天。二福生。三廣果(已上凡夫三品天也)四無相天(外道天也)五無煩。六無熱。七善見。八善現。九色究竟(此五那含天也)無色界有四天。一空處。二識處。三無所有處。四非想非非想處。釋此諸天五門不同。一明身量。俱舍論頌云。贍部洲人量。三肘半四肘(肘尺五寸)東西北洲人。倍倍增如次。釋曰。贍部人身長六尺。東洲倍南。西復倍東。北復倍西也。欲天俱盧舍。四分一一增。
【現代漢語翻譯】 現代漢語譯本 《思益經》中說：『慈悲喜捨』（四無量心）。 『天龍雜眾』是指：這裡面既有人，也有天人，有凡夫，也有聖人，有應化之本，也有垂跡之身。所以說是『雜』。 問：這些天龍八部，如果是善業所感召，應當享受人天福報；如果是惡業所致，就不應得見佛聞法。現在他們形體是龍鬼之身，卻能參與法會聽聞佛法，這是為什麼呢？ 答：天臺宗解釋說，過去所造的因不同：一、如果持戒嚴格而修禪定緩慢，就會得到人天之身，但不能聽聞正法；二、如果持戒鬆緩而修禪定精進，就會得到龍鬼之身，卻能聽聞正法；三、如果持戒和修禪定都精進，就能得到人天之身，並且聽聞佛法；四、如果持戒和修禪定都鬆緩，就會得到惡道之身，並且不能聽聞佛法。因為這些不同，所以形體和聽法的因緣也不同。 『大威力諸天』包括：一、欲界六天：一、四天王天，住在須彌山半山腰；二、忉利天（意為三十三天），在須彌山頂；三、夜摩天（意為妙善）；四、兜率天（意為妙足，也叫知足）；五、須涅密陀天（意為化樂），自己變化宮殿而遊樂；六、波舍跋提天（意為他化自在），在他化天宮而遊樂。 二、色界十八天：一、初禪三天：梵眾天、梵輔天、大梵天；二、二禪三天：少光天、無量光天、極光天；三、三禪三天：少凈天、無量凈天、遍凈天；四、四禪九天：一、無雲天；二、福生天；三、廣果天（以上是凡夫所居的三品天）；四、無想天（外道所居的天）；五、無煩天；六、無熱天；七、善見天；八、善現天；九、色究竟天（以上是五那含天）。 無色界有四天：一、空無邊處天；二、識無邊處天；三、無所有處天；四、非想非非想處天。 解釋這些諸天，從五個方面來說明：一、說明身量。《俱舍論》的頌文說：『贍部洲人的身高，是三肘半或四肘（一肘等於一尺五寸），東西南北四大部洲的人，身高依次倍增。』解釋說：贍部洲人的身高是六尺，東勝身洲的人身高是南贍部洲人的兩倍，西牛賀洲的人身高是東勝身洲人的兩倍，北俱盧洲的人身高是西牛賀洲人的兩倍。欲界天的身高是俱盧舍，依次按照四分之一遞增。
【English Translation】 English version The Siyi Sutra says: 'Loving-kindness, compassion, joy, and equanimity' (the Four Immeasurables). 'The assembly of gods, dragons, and others' refers to: There are humans, gods, ordinary beings, and sages, with both fundamental and manifested forms. Therefore, it is called 'mixed'. Question: If these eight classes of gods and dragons are the result of good karma, they should enjoy the blessings of humans and gods; if they are the result of bad karma, they should not be able to see the Buddha and hear the Dharma. Now, they have the forms of dragons and ghosts, yet they participate in the assembly and hear the Dharma. Why is this? Answer: The Tiantai school explains that the causes created in the past are different: First, if one is strict in observing precepts but slow in cultivating meditation, one will attain the body of humans or gods but will not be able to hear the true Dharma. Second, if one is lax in observing precepts but diligent in cultivating meditation, one will attain the body of dragons or ghosts but will be able to hear the true Dharma. Third, if one is diligent in both observing precepts and cultivating meditation, one will attain the body of humans or gods and will be able to hear the Dharma. Fourth, if one is lax in both observing precepts and cultivating meditation, one will attain the body of evil realms and will not be able to hear the Dharma. Because of these differences, the forms and the conditions for hearing the Dharma are also different. 'The gods of great power' include: First, the six heavens of the desire realm: First, the Cāturmahārājika Heaven (Four Heavenly Kings), residing on the waist of Mount Sumeru; Second, the Trāyastriṃśa Heaven (Thirty-three Heavens), on the summit of Mount Sumeru; Third, the Yāma Heaven (Wonderful Good); Fourth, the Tuṣita Heaven (Joyful, also called Contentment); Fifth, the Nirmāṇarati Heaven (Joy of Transformation), transforming their own palaces for enjoyment; Sixth, the Paranirmita-vaśavartin Heaven (Freedom of Transforming Others), enjoying themselves in the palaces transformed by others. Second, the eighteen heavens of the form realm: First, the three heavens of the first dhyana: Brahma-pāriṣadya, Brahma-purohita, and Mahābrahmā; Second, the three heavens of the second dhyana: Parīttābha, Apramāṇābha, and Ābhāsvara; Third, the three heavens of the third dhyana: Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna; Fourth, the nine heavens of the fourth dhyana: First, Anabhraka; Second, Puṇyaprasava; Third, Bṛhatphala (the above are the three heavens inhabited by ordinary beings); Fourth, Asaṃjñasattva (the heaven inhabited by non-Buddhist practitioners); Fifth, Avṛha; Sixth, Atapa; Seventh, Sudṛśa; Eighth, Sudarśana; Ninth, Akaniṣṭha (the above are the five Śuddhāvāsa heavens). The formless realm has four heavens: First, Ākāśānantyāyatana; Second, Vijñānānantyāyatana; Third, Ākiṃcanyāyatana; Fourth, Naivasaṃjñānāsaṃjñāyatana. Explaining these heavens, we can consider five aspects: First, explaining the body size. The verse in the Abhidharmakośa says: 'The height of people in Jambudvīpa is three and a half or four cubits (one cubit is one foot and five inches), and the height of people in the four continents of the east, west, and north increases successively by multiples.' The explanation says: The height of people in Jambudvīpa is six feet, the height of people in Pūrvavideha is twice that of people in Jambudvīpa, the height of people in Aparagodānīya is twice that of people in Pūrvavideha, and the height of people in Uttarakuru is twice that of people in Aparagodānīya. The height of the gods in the desire realm is a krosha, increasing successively by one-fourth.
釋曰。俱盧舍二里。四分增一者。初天半里乃至第六天長三里。色天逾[跳-兆+善]那。初四增半半。此上增倍倍。唯無雲減三。釋曰。謂梵眾半由旬梵輔一由旬。梵王一由旬半。少光二由旬。此上增倍倍者。無量光四由旬等也。唯無雲天于增數內減三由旬。二明壽量。論頌云。人間五十年。下天一晝夜乘斯壽五百上五倍倍增下天者。謂四天王天。言倍倍者。一倍倍日月一倍倍壽命。色無晝夜殊。劫數等身量。釋曰。謂梵眾身半由旬壽命半劫。梵輔身一由旬壽命一劫。已上準知。論頌云。無色初二萬後後二二增。釋曰。謂空處二萬。識處四萬等。三明初生量。頌曰。欲初五至十。色圓滿有衣。釋曰。謂欲界初天初生如五歲。乃至第六天如十歲。色天初生即圓滿復身有衣。蓋重慚愧心修因故也。四天宮相去。論頌曰。如彼去下量。去上數亦然。釋曰。謂四天王天去海四萬由旬。去上亦爾。忉利去海八萬。去上亦然。此上準知。又如論頌曰。無色界無處。由生有四種。依同分及命根令心等相續。又諸部宗及大乘言有色義如別也。又三趣壽量如何。畜生壽命多無定限。若壽極長亦一中劫。鬼以人間一月為一日。乘斯成歲壽五百年。地獄壽不定。八熱地獄者。等活與四天王壽同。黑繩眾合號叫大號叫炎熱。此五如次同欲五天
【現代漢語翻譯】 現代漢語譯本 釋曰：俱盧舍（krosa，長度單位）等於二里。四分增一的意思是，初禪天半里，乃至第六天長三里。色界天超過逾繕那（yojana，長度單位）。初四天每次增加一半，此後每次增加一倍。只有無雲天減少三。釋曰：意思是梵眾天半由旬，梵輔天一由旬，梵王天一由旬半，少光天二由旬。此後每次增加一倍，如無量光天四由旬等。只有無雲天在增加的數值內減少三由旬。 二、說明壽命長短。論頌說：『人間五十年，下天一晝夜，以此計算壽命五百，向上五倍倍增。』下天指的是四天王天。『倍倍』的意思是，一倍是日月，一倍是壽命。色界天沒有晝夜的區別，劫數等於身量。 釋曰：意思是梵眾天身半由旬，壽命半劫。梵輔天身一由旬，壽命一劫。以上可以類推。論頌說：『無色界初二萬，後後二二增。』釋曰：意思是空無邊處天二萬劫，識無邊處天四萬劫等。 三、說明初生時的形量。頌曰：『欲界初五至十，色界圓滿有衣。』釋曰：意思是欲界初禪天初生時如五歲孩童，乃至第六天如十歲孩童。色界天初生時即圓滿，身體有衣服，因為重視慚愧心，修習善因的緣故。 四、天宮之間的距離。論頌說：『如下距離多少，向上距離也是如此。』釋曰：意思是四天王天距離海四萬由旬，向上也是如此。忉利天距離海八萬由旬，向上也是如此。此後可以類推。又如論頌說：『無想無處，由生有四種。』 依靠同分和命根，使心等相續。又各部宗派及大乘所說的有色之義，各有不同。又三惡道的壽命如何？畜生道的壽命大多沒有定數，如果壽命極長，也只有一中劫。鬼道以人間一月為一日，以此計算一年，壽命五百年。地獄道的壽命不定。八熱地獄中，等活地獄與四天王天壽命相同，黑繩、眾合、號叫、大號叫、炎熱地獄，這五個地獄依次與欲界五天壽命相同。
【English Translation】 English version Explanation: A krosa (krosa, a unit of length) is equal to two li. 'Increasing by one-fourth' means the first Dhyana heaven is half a li, up to the sixth heaven which is three li long. The Rupa heavens exceed a yojana (yojana, a unit of length). The first four heavens increase by half each time, and thereafter each time they double. Only the Avraka heaven decreases by three. Explanation: This means the Brahmaparisadya heaven is half a yojana, the Brahmapurohita heaven is one yojana, the Mahabrahma heaven is one and a half yojanas, and the Parittabha heaven is two yojanas. Thereafter, each time they double, such as the Apramanabha heaven which is four yojanas, etc. Only the Avraka heaven decreases by three yojanas within the increasing value. Second, explaining the length of lifespan. The verse in the treatise says: 'Fifty human years, one day and night in the lower heavens, using this to calculate a lifespan of five hundred, increasing fivefold upwards.' The lower heavens refer to the Caturmaharajika heaven. 'Fivefold' means onefold is the sun and moon, and onefold is lifespan. The Rupa heavens have no distinction between day and night, and the kalpas are equal to the size of the body. Explanation: This means the Brahmaparisadya heaven has a body of half a yojana and a lifespan of half a kalpa. The Brahmapurohita heaven has a body of one yojana and a lifespan of one kalpa. The above can be inferred accordingly. The verse in the treatise says: 'The formless realm initially has twenty thousand, and thereafter increases by two and two.' Explanation: This means the Akasanantyayatana heaven has twenty thousand kalpas, the Vijnananantyayatana heaven has forty thousand kalpas, etc. Third, explaining the size at birth. The verse says: 'The desire realm initially five to ten, the form realm complete with clothes.' Explanation: This means the first Dhyana heaven in the desire realm is like a five-year-old child at birth, up to the sixth heaven which is like a ten-year-old child. The form realm is complete at birth, with clothes on the body, because of the importance of a sense of shame and the cultivation of good causes. Fourth, the distance between the heavenly palaces. The verse in the treatise says: 'How much the distance downwards, the distance upwards is also the same.' Explanation: This means the Caturmaharajika heaven is forty thousand yojanas away from the sea, and it is the same upwards. The Trayastrimsa heaven is eighty thousand yojanas away from the sea, and it is the same upwards. The above can be inferred accordingly. Also, as the verse in the treatise says: 'No thought, no place, due to birth there are four kinds.' Relying on the commonality and the life force, the mind and so on continue. Furthermore, the meaning of form as spoken of by the various schools and the Mahayana is different. Also, what are the lifespans of the three evil paths? The lifespans of animals are mostly uncertain, and if the lifespan is extremely long, it is only one intermediate kalpa. The ghost realm takes one human month as one day, and using this to calculate one year, the lifespan is five hundred years. The lifespan of the hell realm is uncertain. Among the eight hot hells, the Samjiva hell has the same lifespan as the Caturmaharajika heaven, and the Kalasutra, Samghata, Raurava, Maharaurava, and Tapana hells have the same lifespans as the five heavens of the desire realm in that order.
。極熱半中劫。無間中劫全。大乘經亦有云。八萬四千劫等八寒地獄。論頌云。頞部陀壽量如婆訶麻百年除一盡后倍倍二十婆訶麻者。如二十斛圌油麻百年除一麻盡。頞部陀壽亦如是。五受生差別者。人傍生具四。地獄及諸天中有唯化生。鬼通胎化。二八寒地獄者。一頞部陀(此云皰裂)二尼剌部陀(亦云皰裂)此二寒故胞生。三頞哳吒。四臛臛婆五虎虎婆。此三忍寒聲。六嗢缽羅。此云青蓮。七缽特摩。此云紅蓮。八摩訶缽特摩。此云大蓮。此三寒身也 四眾者。理合有七眾。一比丘。二比丘尼。三式叉摩那。此云正學。四沙彌。此云勤策。五沙彌尼。六優婆塞。此有二。一受五戒。此云近事。二受八戒。此云近住。七優婆夷。夷者女也余上同 投人夜光者。昔隨侯遇傷蛇附藥。蛇銜夜光珠來報。未知報恩故隨侯按劍相擬。況大乘深旨。若不現通遣疑生信。孰可傳也。此現瑞別序諸經不同。如法華放一光表一乘。在眉間表中道。照東方表三乘之上涅槃。于面門放種種光表異類眾生同有佛性。大品經遍身支節放光表般若波羅蜜遍法身萬德也。此經合蓋現土表說此經圓滿法界為一真凈土。復於一真凈土現十方諸差別應緣佛土也故此經雖種種異陳。皆以凈土為宗 而為說法者。昔高齊尚統師問長耳三藏云。說普集經也 蔽
【現代漢語翻譯】 現代漢語譯本 極熱半中劫：指極熱地獄半個中劫的時間。 無間中劫全：指無間地獄整個中劫的時間。 大乘經亦有云：大乘經典中也說到，八萬四千劫等同於八寒地獄。 論頌云：論的偈頌中說，頞部陀（此云皰裂，意為身體像皰一樣裂開）的壽命計算方式是，用婆訶麻（一種穀物）一百年取出一粒，直到取盡，然後將剩餘的時間乘以二十，這個婆訶麻就像二十斛（古代容量單位）的油麻，一百年取出一麻粒，直到取盡，頞部陀的壽命也是這樣計算的。 五受生差別者：五種受生方式的差別在於，人道和傍生道（畜生道）具備胎生、卵生、濕生、化生四種，地獄和諸天道只有化生，鬼道則包括胎生和化生。 二八寒地獄者：八寒地獄分別是：一、頞部陀（此云皰裂），二、尼剌部陀（亦云皰裂），這兩個地獄因為寒冷，眾生身體像皰一樣裂開。三、頞哳吒，四、臛臛婆，五、虎虎婆，這三個地獄因寒冷而發出哀嚎的聲音。六、嗢缽羅（此云青蓮），七、缽特摩（此云紅蓮），八、摩訶缽特摩（此云大蓮），這三個地獄因寒冷，身體凍得像青蓮、紅蓮、大紅蓮一樣。 四眾者：理應有七眾，一、比丘（出家男子），二、比丘尼（出家女子），三、式叉摩那（此云正學，預備比丘尼），四、沙彌（此云勤策，出家男童），五、沙彌尼（出家女童），六、優婆塞（此有二，一是受五戒的在家男居士，此云近事，二是受八戒的在家男居士，此云近住），七、優婆夷（夷者女也，余上同，指在家女居士）。 投人夜光者：過去隨侯救了一條受傷的蛇，蛇銜著夜光珠來報恩。有人懷疑隨侯會因為蛇是異類而反悔，所以隨侯按劍表示不會。更何況是大乘佛法的深奧旨意，如果不顯現神通，遣除疑惑，生起信心，誰能夠傳揚呢？ 此現瑞別序諸經不同：這裡顯現瑞相，與其它經典的序分不同。例如，《法華經》放一道光，表示一乘佛法，在眉間放光，表示中道，照亮東方，表示三乘之上的涅槃。于面門放種種光，表示不同種類的眾生都具有佛性。《大品經》遍身支節放光，表示般若波羅蜜遍及法身萬德。 此經合蓋現土表說此經圓滿法界為一真凈土：這部經合起來顯現凈土，表示宣說這部經的圓滿法界就是一個真實的凈土。又在一個真實的凈土中，顯現十方諸佛應緣的差別佛土。所以這部經雖然有種種不同的陳述，都是以凈土為宗旨。 而為說法者：過去高齊的尚統法師問長耳三藏，是否在宣講《普集經》。 蔽：
【English Translation】 English version The extremely hot half intermediate kalpa: refers to half an intermediate kalpa in the extremely hot hell. The complete uninterrupted intermediate kalpa: refers to the entire intermediate kalpa in the uninterrupted hell. The Mahayana Sutra also says: The Mahayana scriptures also mention that 84,000 kalpas are equivalent to the eight cold hells. The verses of the treatise say: The verses of the treatise say that the lifespan of an Arbuda (meaning 'blister burst') is calculated by taking one grain of Vaha sesame (a type of grain) every hundred years until it is exhausted, and then multiplying the remaining time by twenty. This Vaha sesame is like twenty hu (an ancient unit of volume) of sesame oil, taking one sesame seed every hundred years until it is exhausted. The lifespan of Arbuda is also calculated in this way. The difference in the five forms of birth: The difference in the five forms of birth lies in the fact that humans and animals have all four forms of birth: womb-born, egg-born, moisture-born, and transformation-born. Hells and heavens only have transformation-born. Ghosts include both womb-born and transformation-born. The eight cold hells: The eight cold hells are: 1. Arbuda (meaning 'blister burst'), 2. Nirarbuda (also meaning 'blister burst'). In these two hells, the bodies of beings burst like blisters due to the cold. 3. Atata, 4. Hahava, 5. Huhuva. In these three hells, beings cry out in pain due to the cold. 6. Utpala (meaning 'blue lotus'), 7. Padma (meaning 'red lotus'), 8. Mahapadma (meaning 'great lotus'). In these three hells, the bodies are frozen like blue lotuses, red lotuses, and great red lotuses due to the cold. The four assemblies: There should be seven assemblies: 1. Bhikshu (ordained male monk), 2. Bhikshuni (ordained female nun), 3. Shikshamana (meaning 'learning the rules', a novice nun), 4. Shramanera (meaning 'diligent in effort', a novice male monk), 5. Shramanerika (a novice female nun), 6. Upasaka (there are two types: one who has taken the five precepts, meaning 'attending closely', and one who has taken the eight precepts, meaning 'dwelling closely'), 7. Upasika (Upasika means female, referring to a lay female devotee). Giving a night-shining pearl to a person: In the past, Marquis Sui saved an injured snake, and the snake brought a night-shining pearl to repay his kindness. Someone suspected that Marquis Sui would go back on his word because the snake was different, so Marquis Sui held his sword to show that he would not. How much more so with the profound meaning of Mahayana Buddhism, if supernatural powers are not displayed to dispel doubts and generate faith, who can propagate it? The appearance of auspicious signs here is different from the prefaces of other sutras: The appearance of auspicious signs here is different from the prefaces of other sutras. For example, the Lotus Sutra emits a ray of light, representing the One Vehicle of Buddhism. The light emitted from the brow represents the Middle Way, and illuminating the East represents Nirvana above the Three Vehicles. The various lights emitted from the face represent that different kinds of beings all have Buddha-nature. The Great Perfection of Wisdom Sutra emits light from all parts of the body, representing that Prajnaparamita pervades the Dharmakaya and all virtues. The combined manifestation of the land in this sutra represents that the complete Dharma realm in which this sutra is preached is a true pure land: The combined manifestation of the pure land in this sutra represents that the complete Dharma realm in which this sutra is preached is a true pure land. Moreover, in one true pure land, the different Buddha lands where the Buddhas of the ten directions respond to conditions are manifested. Therefore, although this sutra has various different statements, they all take the Pure Land as their main purpose. As for the one who expounds the Dharma: In the past, Master Shangtong of Northern Qi asked the long-eared Tripitaka whether he was expounding the 'Universal Gathering Sutra'. Obscured:
于大眾者。昔說小乘。以法劣故但現丈六比丘劣身。今說凈土大乘。以法勝故故處寶師子座上現巍巍之身映蔽眾會。故法華云。長者在門內則寶機承足。威德特尊。出門外則著蔽垢衣。狀有所畏。門內表大乘實相理內。門外表小乘應跡在外。複次昔現劣表小乘可思議解脫。今現勝表大乘不可思議解脫。複次昔教佛現劣故凈名亦劣身寢疾。今教現勝故凈名現通坐座掌擎大眾等。又下偈嘆目凈修廣反說法不有不無。即是嘆此大乘法會勝身勝法。始在佛樹及三轉法輪等。即昔說小乘時劣身權教也 獻蓋合蓋者。獻蓋下能奉上表因必趣果。合蓋彼異此一表在因則是殊至果則悟一。又蓋者表慈悲也。在因有緣慈即異。在果無緣慈即一 悉于中現者。於一蓋現三千表一法性凈土能現十方應緣凈穢之土。故下文云。諸佛如來功德平等。為教化眾生故現佛土不同。佛土應物有異。佛身亦隨應不同。故金光明雲。諸佛法身猶若虛空。應物現形如水月。身土既殊。當知說法亦應物差別。然寶積下問疑生此焉 嘆未曾有口業。合掌禮佛身業。目不暫舍心。信心發於內故三業現於外。故注云。現相於外也 心凈已度諸禪定。梵曰波羅蜜。此云度。亦云彼岸。此嘆如來到禪定之際也 導眾已寂者。寂滅涅槃也。言佛以八正道導引蒼生到于涅槃。不
【現代漢語翻譯】 現代漢語譯本 對於大眾來說，過去（佛）宣說小乘佛法，因為教法低劣的緣故，只示現丈六比丘（身高一丈六尺的比丘）的低劣之身。現在宣說凈土大乘佛法，因為教法殊勝的緣故，所以在寶師子座上示現巍峨的身軀，光芒映照遮蔽所有與會大眾。所以《法華經》中說：『長者在門內，則寶機承足，威德特尊；出門外，則著蔽垢衣，狀有所畏。』門內代表大乘實相理體之內，門外代表小乘應化事蹟在外。其次，過去示現低劣之身，表示小乘的可思議解脫；現在示現殊勝之身，表示大乘的不可思議解脫。其次，過去教化時佛示現低劣之身，所以維摩詰（Vimalakirti）也示現低劣之身，臥病在床；現在教化時佛示現殊勝之身，所以維摩詰示現神通，安坐座位，手掌托舉大眾等等。而且下面的偈頌讚嘆目不暫舍，清凈修習，廣泛地反覆說法，不執著于有，也不執著于無，這就是讚歎此大乘法會的殊勝之身和殊勝之法。最初在菩提樹下，以及三轉法輪（three turnings of the Dharma wheel）等，就是過去宣說小乘時低劣之身的權巧方便之教。 獻蓋和合蓋的意思是，獻蓋從下能奉獻于上，表示從因地必定趨向果地。合蓋表示彼異此一，在因地則是差別，到達果地則悟得唯一。而且蓋代表慈悲，在因地有緣慈就是差別，在果地無緣慈就是一體。 『悉于中現』的意思是，在一個寶蓋中顯現三千大千世界，表示一法性凈土能夠顯現十方應緣的清凈和污穢之土。所以下文說：『諸佛如來的功德平等，爲了教化眾生的緣故，示現的佛土不同。』佛土隨著眾生的根器而有差異，佛身也隨著應化而不同。所以《金光明經》中說：『諸佛法身猶如虛空，應物現形如水中月。』佛身和佛土既然不同，應當知道說法也應該隨著眾生的根器而有差別。然而寶積（Ratnakuta）在下面發問，疑問由此產生。 讚歎未曾有的口業，合掌禮佛的身業，目不暫舍的意業。信心發於內心，所以三業顯現於外。所以註釋說：『（三業）于外顯現相狀。』 『心凈已度諸禪定』，梵語叫波羅蜜（Paramita），這裡翻譯為『度』，也翻譯為『彼岸』。這是讚歎如來到達禪定的境界。 『導眾已寂』，寂滅就是涅槃（Nirvana）。意思是說佛用八正道（Eightfold Path）引導眾生到達涅槃，不再（輪迴）。
【English Translation】 English version For the assembly, in the past, the Small Vehicle (Hinayana) was taught. Because the Dharma was inferior, only the inferior body of a sixteen-foot-tall Bhikshu (monk) was manifested. Now, the Pure Land Great Vehicle (Mahayana) is taught. Because the Dharma is superior, a majestic body is manifested on the jeweled lion throne, its radiance overshadowing the entire assembly. Therefore, the Lotus Sutra says: 'When the elder is inside the gate, a jeweled stand supports his feet, and his majesty and virtue are especially honored. When he goes outside the gate, he wears soiled and tattered clothes, appearing fearful.' 'Inside the gate' represents the inner realm of the Great Vehicle's reality, while 'outside the gate' represents the outer realm of the Small Vehicle's manifested traces. Furthermore, the past manifestation of inferiority represents the Small Vehicle's conceivable liberation. The present manifestation of superiority represents the Great Vehicle's inconceivable liberation. Furthermore, in the past, when teaching, the Buddha manifested an inferior body, so Vimalakirti also manifested an inferior body, lying ill in bed. Now, when teaching, the Buddha manifests a superior body, so Vimalakirti manifests supernatural powers, sitting on a seat, holding up the assembly in his palm, and so on. Moreover, the following verses praise the unwavering gaze, pure practice, and extensive, repeated teachings that are neither existent nor nonexistent. This praises the superior body and superior Dharma of this Great Vehicle Dharma assembly. Initially, under the Bodhi tree and during the three turnings of the Dharma wheel, the inferior body was a provisional teaching when the Small Vehicle was taught. The meaning of offering a canopy and combining canopies is that offering a canopy from below is a tribute to the above, indicating that the cause inevitably leads to the result. Combining canopies indicates that 'that' is different from 'this,' indicating distinction at the causal stage, but upon reaching the result, one realizes oneness. Moreover, the canopy represents compassion. In the causal stage, conditioned compassion is distinct, while in the resultant stage, unconditioned compassion is one. 'All appear within it' means that three thousand great chiliocosms appear within one canopy, indicating that the Pure Land of one Dharma-nature can manifest the pure and impure lands of the ten directions in response to conditions. Therefore, the following text says: 'The merits and virtues of all Buddhas and Tathagatas are equal, but for the sake of teaching and transforming sentient beings, they manifest different Buddha-lands.' Buddha-lands differ according to the capacities of beings, and the Buddha's body also differs according to the response. Therefore, the Golden Light Sutra says: 'The Dharma-body of all Buddhas is like empty space, manifesting forms in response to beings, like the moon in water.' Since the body and land are different, it should be known that the Dharma teaching also differs according to the capacities of beings. However, Ratnakuta asks below, and doubts arise from this. Praising the unprecedented verbal karma, the bodily karma of joining palms and bowing to the Buddha, and the mental karma of unwavering gaze. Faith arises from within, so the three karmas manifest externally. Therefore, the commentary says: 'The appearance manifests externally.' 'The mind is pure, having already crossed over all Dhyanas (meditative states),' in Sanskrit is called Paramita, which is translated here as 'crossing over' or 'the other shore.' This praises the Tathagata's attainment of the state of Dhyana. 'Guiding the assembly to stillness,' stillness is Nirvana. It means that the Buddha uses the Eightfold Path to guide sentient beings to Nirvana, no longer (in Samsara).
同六師也 善分別者。無名相中應眾生故假名相分別也 于第一義而不動者。外道執見心說。二乘法執心說。皆名動也。如來無見無執故不動也 辯同不乖異等者。一乘為同。三乘為異。應物說三故同不乖異。會三為一故異不乖同 複次於我無我而不二。我無我實性一故異不乖同。應物說我無我異故同不乖異。凈不凈等例然。故中論頌云。諸佛或說我。或說于無我。諸法實相中。無我無非我 有不自生等者。若法本有生。應不待緣而有。今待緣而有。明非本有。若法定無性。應緣會之時亦無。緣會既有。明非無性也。若定無者。如龜毛兔角。緣會亦無也。此因成假破也 有有故有無者。有無相待生諸法。正有之時未有無 既未有無。待誰言有。無亦如是。小乘說有為法。四相相遷念生滅。即此生滅亦相待生。且生時無滅。待誰說生。滅時無生。待誰說滅。故云自有即不有。自無即不無也 有亦不由緣者。已有故不須緣。無亦不由緣。如兔角故決定無。何用緣。論曰者。大智論也 從緣故不有者。藉他緣有非他有也 緣起故不無者。被他緣生起故。豈名定無也 無我無造等者。既被善惡業牽。即我不自在。我不自在故無我也 自然之理者。道理必然也。外道自然也。亦云理其然矣 佛樹者菩提也。佛于下成道名為佛樹。
【現代漢語翻譯】 現代漢語譯本： 『同六師也』（與六師外道相同）：善於分辨的人，在沒有名稱和表象的事物中，爲了適應眾生的需要，假設名稱和表象來進行分辨。 『于第一義而不動者』（對於最高的真理毫不動搖）：外道執著于自己的見解，用妄心來解說；二乘人執著於法相，用妄心來解說，這些都叫做『動』。如來沒有固定的見解，也沒有執著，所以才不動搖。 『辯同不乖異等者』（分辨相同與不同，但不違背差異等）：一乘是相同，三乘是差異。爲了適應不同的根器而說三乘，所以相同不違背差異；會三歸一，所以差異不違背相同。 進一步說，對於『我』和『無我』不執著於二者。『我』和『無我』的實性是一樣的，所以差異不違背相同。爲了適應不同的根器而說『我』和『無我』的差異，所以相同不違背差異。清凈和不清凈等也是同樣的道理。所以《中論》的頌文說：『諸佛或者說有我，或者說無我，諸法的真實相中，既沒有我，也沒有非我。』 『有不自生等者』（存在不是自己產生等）：如果一個事物本來就存在，就不應該依賴因緣而產生。現在它依賴因緣而產生，說明它不是本來就存在的。如果一個事物本來就沒有自性，那麼在因緣聚合的時候也應該不存在。因緣聚合時它卻存在，說明它不是沒有自性的。如果確定沒有，就像烏龜的毛和兔子的角一樣，即使因緣聚合也不會存在。這是用因緣和合是假有的道理來破斥外道的觀點。 『有有故有無者』（因為有存在，所以有不存在）：『有』和『無』是相互依存而產生諸法的。正在『有』的時候，還沒有『無』。 既然還沒有『無』，憑藉誰來說『有』呢？『無』也是同樣的道理。小乘說有為法，有生、住、異、滅四相遷流，唸唸生滅，而這生滅也是相互依存而產生的。而且在生的時候沒有滅，憑藉誰來說生呢？滅的時候沒有生，憑藉誰來說滅呢？所以說，自己存在就不是存在，自己不存在就不是不存在。 『有亦不由緣者』（存在也不依賴因緣）：因為已經存在，所以不需要因緣。『無』也不依賴因緣，就像兔角一樣，本來就決定沒有，哪裡需要什麼因緣呢？《論》曰：指的是《大智度論》。 『從緣故不有者』（從因緣產生，所以不是實有）：憑藉其他的因緣而有，不是自己本來就有的。 『緣起故不無者』（因緣和合而生起，所以不是定無）：被其他的因緣生起，怎麼能說是絕對沒有呢？ 『無我無造等者』（沒有我，沒有造作者等）：既然被善惡業所牽引，就是我不自在。我不自在，所以沒有我。 『自然之理者』（自然而然的道理）：道理是必然的。外道認為是自然而然的。也可以說是理應如此。 『佛樹者菩提也』（佛樹就是菩提樹）：佛在樹下成道，所以稱為佛樹。
【English Translation】 English version: 'Same as the Six Teachers': Those who are good at distinguishing make provisional names and appearances to distinguish things in the absence of names and appearances, for the sake of accommodating sentient beings. 'Unmoved by the First Principle': Externalists cling to their views and explain with deluded minds; adherents of the Two Vehicles cling to the characteristics of the Dharma and explain with deluded minds; all of these are called 'movement'. The Tathagata has no fixed views and no attachments, therefore is unmoved. 'Distinguishing sameness without contradicting difference, etc.': The One Vehicle is sameness, the Three Vehicles are difference. Speaking of the Three Vehicles to accommodate different capacities, therefore sameness does not contradict difference; uniting the three into one, therefore difference does not contradict sameness. Furthermore, regarding 'self' and 'no-self', do not cling to either. The true nature of 'self' and 'no-self' is the same, therefore difference does not contradict sameness. Speaking of the difference between 'self' and 'no-self' to accommodate different capacities, therefore sameness does not contradict difference. Purity and impurity, etc., are the same principle. Therefore, the verse in the Madhyamaka-karika says: 'The Buddhas sometimes speak of self, sometimes speak of no-self; in the true nature of all dharmas, there is neither self nor non-self.' 'Existence is not self-arisen, etc.': If a thing inherently exists, it should not depend on conditions to arise. Now it depends on conditions to arise, indicating that it is not inherently existent. If a thing inherently has no self-nature, then it should also not exist when conditions come together. Since it exists when conditions come together, it indicates that it is not without self-nature. If it is definitely non-existent, like the fur of a turtle or the horn of a rabbit, it will not exist even when conditions come together. This uses the principle that conditioned arising is provisionally existent to refute the views of externalists. 'Because there is existence, there is non-existence': 'Existence' and 'non-existence' arise in dependence on each other, producing all dharmas. When there is 'existence', there is not yet 'non-existence'. Since there is not yet 'non-existence', by relying on whom is 'existence' spoken of? 'Non-existence' is the same principle. The Hinayana says that conditioned dharmas have the four characteristics of arising, abiding, changing, and ceasing, with thoughts arising and ceasing moment by moment, and this arising and ceasing also arise in dependence on each other. Moreover, when arising, there is no ceasing; by relying on whom is arising spoken of? When ceasing, there is no arising; by relying on whom is ceasing spoken of? Therefore, it is said that self-existence is not existence, and self-non-existence is not non-existence. 'Existence also does not depend on conditions': Because it already exists, it does not need conditions. 'Non-existence' also does not depend on conditions, like a rabbit's horn, which is definitely non-existent, so what conditions are needed? The Treatise says: refers to the Mahaprajnaparamita-sastra. 'Because it arises from conditions, it is not truly existent': It exists by relying on other conditions, not existing on its own. 'Because it arises from conditioned arising, it is not definitely non-existent': It is born from other conditions, so how can it be said to be definitely non-existent? 'No self, no creator, etc.': Since it is led by good and evil karma, it is not a self that is in control. Because I am not in control, there is no self. 'The principle of naturalness': The principle is inevitable. Externalists consider it natural. It can also be said that it is naturally so. 'The Buddha tree is the Bodhi tree': The Buddha attained enlightenment under the tree, so it is called the Buddha tree.
亦名道樹。西域記云。摩竭提國迦耶山東有正覺山。山西南十四五里有菩提樹。畢缽羅樹也。周垣疊石。中有金剛座。昔賢劫初成大地俱起據千界之中下極金剛輪上侵地際金剛所成。周百餘步。賢劫千佛坐而入金剛故曰金剛座焉。此樹冬夏不凋。唯至佛涅槃日凋落。鬚生如故。佛涅槃后諸國王等遂以兩軀觀自在像南北標記。傳聞耆舊曰。此像沒盡佛法滅矣。今南隅菩薩沒過胸矣 力降魔等者。三義。一出家。因果經云。太子十九逾城出家。二習邪壞異。四分律云。一詣羅閱城同阿藍迦藍修不用處定。知非正道而舍之。二詣摩竭提界郁頭藍弗修非非想定。知非舍。三至象頭山同彼外道六年苦行。知非亦舍。故經云。以無心意無受行而悉摧伏諸外道也。三受食成道。因果經云。今我若復以此羸身而取道者。彼外道當言自餓是涅槃。因我當受食然後成道。婆沙云。菩薩知苦行非真。遂受難陀跋難陀二女姊妹所奉具十六德香蜜乳糜。食已身心安隱有力。從吉祥人邊受吉祥草。詣菩提樹下手自敷設結跏趺坐。坐已便發堅固誓。我若不得無上菩提。誓當不起。爾時大地六種震動。魔王驚攝觀動所。因遂見菩薩誓取菩提。使三魔女以惑如來。佛化作三老姥還宮。魔王大怒遂將欲界鬼兵擊動如來。魔軍敗績。故經云。始在佛樹力降魔得
【現代漢語翻譯】 現代漢語譯本 亦名道樹（Bodhi tree）。《西域記》記載，摩揭陀國（Magadha）伽耶山（Gaya Mountain）東有正覺山（Zhengjue Mountain），山西南十四五里有菩提樹（Bodhi tree），是畢缽羅樹（Pippala tree）。周圍用石頭堆砌成圍墻，中間有金剛座（Vajrasana）。過去賢劫（Bhadrakalpa）之初，大地形成時，此座同時升起，佔據千界（thousand worlds）的中心，下至金剛輪（Vajra Wheel），上侵地表，由金剛構成。周圍一百多步。賢劫千佛（thousand Buddhas of the Bhadrakalpa）坐在這裡進入金剛定（Vajra Samadhi），所以叫做金剛座。這棵樹冬夏不凋謝，只有到佛陀涅槃（Nirvana）之日才凋落，不久又重新生長。佛陀涅槃后，各國王等就用兩尊觀自在菩薩像（Avalokiteśvara）在南北兩邊做標記。相傳老人們說，『此像完全沒入地下時，佛法就滅亡了。』現在南邊的菩薩像已經沒過胸部了。 『力降魔』等有三種含義。一是出家。《因果經》記載，太子十九歲逾城出家。 二是學習邪法並加以破斥。《四分律》記載，一、前往羅閱城（Rajagriha），與阿藍迦藍（Arada Kalama）一同修習不用處定（akincannyayatana），知道不是正道而捨棄。二、前往摩揭陀界（Magadha），與郁頭藍弗（Udraka Ramaputra）一同修習非想非非想定（naivasamjnanasamjnatayatana），知道不是正道而捨棄。三、到象頭山（Elephant Head Mountain）與外道一同苦行六年，知道不是正道也捨棄了。所以經中說，『以無心意，無受行而悉摧伏諸外道也。』 三是接受供養，成就道業。《因果經》記載，『現在我如果用這樣羸弱的身體來求道，那些外道就會說自餓就是涅槃。因此我應當接受供養然後成就道業。』《婆沙論》記載，菩薩知道苦行不是真道，於是接受難陀（Nanda）和跋難陀（Upananda）二姐妹供奉的具有十六種功德的香蜜乳糜。食用後身心安穩有力。從吉祥人那裡接受吉祥草（kusha grass），前往菩提樹下，親手鋪設，結跏趺坐。坐定后便發下堅固誓言，『我若不得無上菩提（Anuttara-samyak-sambodhi），誓當不起。』當時大地六種震動。魔王（Mara）驚恐，觀察震動的原因，於是看見菩薩發誓要證得菩提，派遣三魔女來迷惑如來。佛陀將她們化作三位老婦送回魔宮。魔王大怒，於是率領欲界（Kamadhatu）的鬼兵攻擊如來。魔軍大敗。所以經中說，『始在佛樹力降魔得。』
【English Translation】 English version It is also named the Bodhi tree. The 'Records of the Western Regions' states that east of Gaya Mountain (Gaya Mountain) in Magadha (Magadha) is Zhengjue Mountain (Zhengjue Mountain), and fourteen or fifteen li southwest of the mountain is the Bodhi tree (Bodhi tree), which is a Pippala tree (Pippala tree). It is surrounded by stone walls, and in the middle is the Vajrasana (Vajrasana). In the beginning of the past Bhadrakalpa (Bhadrakalpa), when the earth was formed, this seat rose simultaneously, occupying the center of the thousand worlds (thousand worlds), down to the Vajra Wheel (Vajra Wheel), and up to the surface of the earth, made of Vajra. It is more than a hundred steps around. The thousand Buddhas of the Bhadrakalpa (thousand Buddhas of the Bhadrakalpa) sit here and enter Vajra Samadhi (Vajra Samadhi), so it is called Vajrasana. This tree does not wither in winter or summer, only withers on the day of the Buddha's Nirvana (Nirvana), and soon grows again. After the Buddha's Nirvana, the kings and others used two Avalokiteśvara (Avalokiteśvara) statues to mark the north and south sides. It is said that the elders said, 'When this statue is completely submerged underground, the Buddhadharma will perish.' Now the Bodhisattva statue in the south has passed the chest. 'Powerfully Subduing Mara' and others have three meanings. One is renunciation. The 'Sutra of Cause and Effect' records that the prince left the city at the age of nineteen. The second is studying and refuting heretical teachings. The 'Sarvastivada Vinaya' records that, first, he went to Rajagriha (Rajagriha) and practiced the state of nothingness (akincannyayatana) with Arada Kalama (Arada Kalama), knowing that it was not the right path and abandoning it. Second, he went to Magadha (Magadha) and practiced the state of neither perception nor non-perception (naivasamjnanasamjnatayatana) with Udraka Ramaputra (Udraka Ramaputra), knowing that it was not the right path and abandoning it. Third, he went to Elephant Head Mountain (Elephant Head Mountain) and practiced asceticism with heretics for six years, knowing that it was not the right path and abandoning it. Therefore, the sutra says, 'With no mind and no action, he completely subdued all heretics.' The third is accepting offerings and accomplishing the path. The 'Sutra of Cause and Effect' records, 'Now if I use such a weak body to seek the path, those heretics will say that self-starvation is Nirvana. Therefore, I should accept offerings and then accomplish the path.' The 'Mahavibhasa' records that the Bodhisattva knew that asceticism was not the true path, so he accepted the fragrant honey milk porridge with sixteen virtues offered by the two sisters Nanda (Nanda) and Upananda (Upananda). After eating, his body and mind were stable and powerful. He received kusha grass (kusha grass) from a lucky person, went to the Bodhi tree, laid it out himself, and sat in the lotus position. After sitting down, he made a firm vow, 'If I do not attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi), I vow not to rise.' At that time, the earth shook in six ways. Mara (Mara) was frightened and observed the cause of the earthquake, and then saw the Bodhisattva vowing to attain Bodhi, and sent three demon girls to confuse the Tathagata. The Buddha transformed them into three old women and sent them back to the demon palace. Mara was furious, so he led the ghost soldiers of the Kamadhatu (Kamadhatu) to attack the Tathagata. The demon army was defeated. Therefore, the sutra says, 'He began to subdue Mara under the Bodhi tree.'
甘露滅者。涅槃寂滅也。永息生死如天甘露。大乘以一念心知一切法。是道場成就一切智。故小乘以三十四心得非想擇滅為滅諦。涅槃三十四心者。八智八忍斷見惑為。十六心九無礙九解脫而下八地修惑。昔修俗禪六行已斷故。今唯言非想一地十八心也。六行者。厭下苦粗障忻上凈妙離也。又逾城舍受舍外道棄見能亡愛見名出家也 無受行者。睿曰。無受行(音衡)如前引。同外道苦行等無心受行。彼法但欲摧伏外道令知邪法無涅槃果故菩薩不學。即云。我法亦有涅槃以菩薩學而不得故知無也。所以摧伏。肇云。無受行(音幸)謂凡夫二乘取相故有心受。有心受即著。著即起行。佛智不取相故無心。無心即不受。不受即不起行也。故注云。心者染有。染有以生即取相 苦樂是行者。謂受著苦樂而造心起行也 冥真體寂者。謂境智俱空故無心 虛空其壞者。謂不著苦樂故無受也。以無取著即諸見永滅。自見既滅。即能摧伏一切外道諸見也 三轉法輪者。一示相轉。謂示四諦相。此是苦。此集。此是滅。此是道。二勸修轉。謂勸令修行也。此是苦。汝須知。此是集。汝須斷。此是滅。汝須證。此是道。汝須修。三引證轉。謂引己為證。此是苦。我已知。此是集。我已斷。此是滅。我已證。此是道。我已修。以此名為三轉也
【現代漢語翻譯】 現代漢語譯本： 『甘露滅』指的是涅槃寂滅，像天上的甘露一樣永遠止息生死。大乘佛教以一念之心瞭解一切法，這就是在道場成就一切智慧。因此，小乘佛教以三十四心（指修行過程中的三十四個階段）證得非想擇滅作為滅諦。涅槃的三十四心指的是：八智（八種智慧）、八忍（八種忍耐），用以斷除見惑，共十六心；以及九無礙（九種無礙解脫智慧）、九解脫，用以斷除下八地的修惑。過去修習世俗禪定時，六行（六種修行方法）已經斷除，所以現在只說非想一地有十八心。六行指的是：厭惡地獄的苦、粗、障礙，欣求上界的凈、妙、離。 另外，『逾城舍』指的是捨棄世俗的享受，『舍外道』指的是拋棄外道的見解，能夠忘卻愛見，這叫做『出家』。 『無受行』，慧睿解釋說：『無受行』（讀音héng）就像前面引用的那樣，與外道的苦行等同，都是無心受行。他們的法只是想摧伏外道，讓他們知道邪法沒有涅槃的果報，所以菩薩不學習。也就是說：『我的佛法也有涅槃，但菩薩學習后卻無法證得，所以知道外道之法是虛妄的。』這就是摧伏外道的方法。僧肇解釋說：『無受行』（讀音xìng）指的是凡夫和二乘人因為執著于外相，所以有心受。有心受就會產生執著，執著就會產生行為。佛的智慧不執著于外相，所以無心。無心就是不受，不受就是不起行。』所以註釋說：『心是染污的根源。染污產生，就會執著于外相。』 『苦樂是行』指的是：因為感受和執著于苦樂，而造作心念，產生行為。 『冥真體寂』指的是：境（所觀之境）和智（能觀之智）都空寂，所以沒有心念。 『虛空其壞』指的是：不執著于苦樂，所以沒有感受。因為沒有取著，所以各種見解永遠滅除。自己的見解既然滅除，就能摧伏一切外道的各種見解。 『三轉法輪』：一是示相轉，指的是顯示四諦的相狀：『這是苦』，『這是集』，『這是滅』，『這是道』。二是勸修轉，指的是勸導人們修行：『這是苦，你應當知道』，『這是集，你應當斷除』，『這是滅，你應當證得』，『這是道，你應當修習』。三是引證轉，指的是引用自己作為證明：『這是苦，我已經知道』，『這是集，我已經斷除』，『這是滅，我已經證得』，『這是道，我已經修習』。這叫做三轉法輪。
【English Translation】 English version: 'The extinction of nectar' refers to Nirvana (Nirvana: the ultimate goal of Buddhism, a state of liberation from suffering and rebirth) and quiescence, like heavenly nectar, eternally ceasing birth and death. The Mahayana (Mahayana: one of the two major traditions of Buddhism) knows all dharmas (dharmas: the teachings of the Buddha, or the elements of reality) with a single thought. This is the accomplishment of all wisdom in the Bodhimanda (Bodhimanda: the place of enlightenment). Therefore, the Hinayana (Hinayana: a term for early Buddhist schools) attains the cessation of thought and non-thought as the truth of extinction with thirty-four minds (thirty-four minds: stages of practice). The thirty-four minds of Nirvana are: eight wisdoms (eight wisdoms: eight types of knowledge) and eight patiences (eight patiences: eight types of forbearance) to cut off the delusions of views, totaling sixteen minds; and nine unobstructed liberations (nine unobstructed liberations: nine types of unhindered liberation wisdom) and nine liberations to cut off the delusions of cultivation in the lower eight realms. In the past, when practicing worldly meditation, the six practices (six practices: six types of practices) have already been cut off, so now only the realm of non-thought is mentioned, with eighteen minds. The six practices are:厭 (disgusting) the suffering, coarseness, and obstacles of the lower realms, and 欣 (rejoicing) in the purity, subtlety, and detachment of the upper realms. Furthermore, 'leaving the city' refers to abandoning worldly pleasures, 'abandoning external paths' refers to discarding the views of external paths, and being able to forget love and views is called 'renunciation'. 'No receptive practice', Hui Rui explains: 'No receptive practice' (pronounced héng) is like what was quoted earlier, equivalent to the ascetic practices of external paths, both being mindless receptive practices. Their method only aims to subdue external paths, letting them know that heretical dharmas have no fruit of Nirvana, so Bodhisattvas (Bodhisattvas: beings who are on the path to Buddhahood) do not learn it. That is to say: 'My Buddha-dharma also has Nirvana, but Bodhisattvas cannot attain it even after learning it, so they know that the dharmas of external paths are false.' This is the method of subduing external paths. Seng Zhao explains: 'No receptive practice' (pronounced xìng) refers to ordinary people and those of the two vehicles (two vehicles: refers to Sravakas and Pratyekabuddhas) who have mental reception because they cling to appearances. Having mental reception leads to attachment, and attachment leads to action. The wisdom of the Buddha does not cling to appearances, so there is no mind. No mind means no reception, and no reception means no action.' Therefore, the commentary says: 'The mind is the source of defilement. When defilement arises, it clings to appearances.' 'Suffering and pleasure are actions' refers to: because of feeling and clinging to suffering and pleasure, thoughts are created and actions arise. 'Darkening the true essence and quiescence' refers to: both the object (the object of observation) and the wisdom (the wisdom of observation) are empty and still, so there is no mind. 'The void is destroyed' refers to: not clinging to suffering and pleasure, so there is no feeling. Because there is no grasping, all views are forever extinguished. Since one's own views are extinguished, one can subdue all the various views of external paths. 'The three turnings of the Dharma wheel': First is the showing of characteristics, which refers to showing the characteristics of the Four Noble Truths: 'This is suffering', 'This is accumulation', 'This is extinction', 'This is the path'. Second is the exhortation to practice, which refers to exhorting people to practice: 'This is suffering, you should know it', 'This is accumulation, you should cut it off', 'This is extinction, you should attain it', 'This is the path, you should cultivate it'. Third is the citing of evidence, which refers to citing oneself as proof: 'This is suffering, I already know it', 'This is accumulation, I have already cut it off', 'This is extinction, I have already attained it', 'This is the path, I have already cultivated it'. This is called the three turnings of the Dharma wheel.
天人得道者。大論云。五人證小乘道。八萬諸天發大乘心 外道上者能斷結者。即厭下苦粗障。忻上靜妙。離六行斷惑。如郁頭藍等也 等以慈者。大悲三念也。有二種。一色三念。謂刀割涂香不塗不割心無二也。二心三念。謂順法不喜違法不憂不違不順心無二也 三密者。謂三業神用難思。如來密示非心所測。故云秘密也 凈心觀佛者。凈信也 獲其利者。謂言必有理名義。言有義則物解。依解則起修行。修行則獲道利也 異受等者。謂三乘教必隨根故異受異利也 或有恐畏者。說世界悉檀三界火宅故恐畏。說為人悉檀生善故歡喜。說對治悉檀斷惡故厭離。說第一義悉檀證真故斷疑。複次說苦諦故恐畏。說滅諦故歡喜。說集諦故厭離。說道諦故斷疑 稽首者。鄭玄雲。稽至也。謂屈身至手而表敬也 十力者。如來十種智力也。一是處非是處智力。此知因果決定智。謂因果道理相當名是處。不相當名無是處也。二業力。知三界六道業差別業智也 三定力。謂知諸禪定得自在故 四根力。知諸眾生上中下根。五欲力。知諸眾生樂欲不同。六性力。亦云界力。謂知種種性差別也。七至道處力。道因處果謂知行因得果也。八宿命力。知宿生受命差別也。九天眼力。知生死因果故。十漏盡力。知無漏法故。通名力。大論云。
【現代漢語翻譯】 現代漢語譯本 天人得道者：《大智度論》中說，五人證得小乘道，八萬諸天發起大乘心。（天人：指天界的眾生；小乘道：聲聞、緣覺所修行的解脫道；大乘心：菩薩的利他之心） 外道中修行高深者，能夠斷除煩惱結縛，就是厭惡地獄的痛苦、粗糙和障礙，欣慕上界的清凈和微妙，遠離六種行相而斷除迷惑，例如郁頭藍等。（外道：佛教以外的其他宗教或修行者；六行：指苦、空、無常、無我等六種觀行） 『等以慈者』，指的是大悲三念。有兩種：一是色界的三念，即用刀割身體，或者涂香于身體，無論塗抹或割傷，內心都沒有分別。二是心界的三念，即順應佛法不喜悅，違背佛法不憂愁，無論順境或逆境，內心都沒有分別。（大悲三念：對一切眾生平等的大慈悲心） 三密指的是身、語、意三業的神奇作用難以思議。如來秘密顯示，不是凡夫心所能測度的，所以稱為秘密。（三密：指佛的身密、語密、意密） 凈心觀佛者，指的是清凈的信心。（凈心：清凈無染的心） 『獲其利者』，指的是所說的話必然有道理和名義。言語有意義，事物就能被理解。依據理解就能開始修行，修行就能獲得證道的利益。（道利：修行所獲得的利益） 『異受等者』，指的是三乘教法必然隨應眾生的根器而有所不同，因此所接受的教法和獲得的利益也不同。（三乘：聲聞乘、緣覺乘、菩薩乘） 『或有恐畏者』，是因為佛陀宣說世界悉檀，指出三界如同火宅，所以產生恐懼。宣說為人悉檀，使眾生生起善心，所以感到歡喜。宣說對治悉檀，使眾生斷除惡業，所以感到厭離。宣說第一義悉檀，使眾生證悟真理，所以斷除疑惑。（世界悉檀：從世界角度看問題；為人悉檀：針對不同人說不同法；對治悉檀：用以對治煩惱的方法；第一義悉檀：究竟真理；三界火宅：比喻眾生所處的三界充滿痛苦，如火燃燒） 進一步說，宣說苦諦，所以產生恐懼。宣說滅諦，所以感到歡喜。宣說集諦，所以感到厭離。宣說道諦，所以斷除疑惑。（四諦：苦諦、集諦、滅諦、道諦） 『稽首者』，鄭玄解釋說，『稽』是『至』的意思，指的是彎曲身體，手至地，以此來表達敬意。（稽首：佛教的一種禮敬方式） 十力指的是如來的十種智慧力量。一是處非處智力，這是知曉因果決定的智慧。因果道理相應稱為『是處』，不相應稱為『非處』。二是業力，知曉三界六道眾生業力差別的智慧。三是定力，知曉各種禪定並能自在運用。四是根力，知曉各種眾生上、中、下根器的差別。五是欲力，知曉各種眾生喜好慾望的不同。六是性力，也稱為界力，知曉種種眾生本性的差別。七是至道處力，道是因，處是果，知曉修行因能得果。八是宿命力，知曉過去生所受生命的不同。九是天眼力，知曉生死輪迴的因果。十是漏盡力，知曉無漏之法。總稱為『力』。《大智度論》中說。（十力：佛所具有的十種智慧力量；處非處智力：正確判斷事物的能力；業力：瞭解眾生業報的能力；定力：入各種禪定的能力；根力：瞭解眾生根器的能力；欲力：瞭解眾生慾望的能力；性力：瞭解眾生本性的能力；至道處力：瞭解修行道路的能力；宿命力：瞭解過去世的能力；天眼力：超越肉眼侷限的能力；漏盡力：斷絕煩惱的能力）
【English Translation】 English version Those who attain enlightenment among the Devas (Devas: celestial beings): The Mahaprajnaparamita Shastra states that five people attained the path of the Hinayana (Hinayana: the path to liberation practiced by Sravakas and Pratyekabuddhas), and eighty thousand Devas generated the Mahayana mind (Mahayana mind: the altruistic mind of a Bodhisattva). The superior among the non-Buddhists (non-Buddhists: religions or practitioners other than Buddhism) who can sever the bonds of affliction, that is, they detest the suffering, coarseness, and obstacles of the lower realms, and admire the purity and subtlety of the higher realms, and abandon the six aspects to sever delusion, such as Uddaka Ramaputta and others (six aspects: referring to the six contemplations of suffering, emptiness, impermanence, non-self, etc.). 'Equanimity with compassion' refers to the three thoughts of great compassion. There are two types: first, the three thoughts of the form realm, that is, whether the body is cut with a knife or anointed with fragrance, there is no difference in the mind whether it is anointed or cut. Second, the three thoughts of the mind realm, that is, not rejoicing in accordance with the Dharma and not grieving in violation of the Dharma, there is no difference in the mind whether in favorable or unfavorable circumstances (three thoughts of great compassion: the great compassionate mind that is equal to all beings). The three secrets refer to the inconceivable magical functions of the three karmas of body, speech, and mind. The Tathagata secretly reveals them, which cannot be measured by the minds of ordinary people, so they are called secrets (three secrets: referring to the body secret, speech secret, and mind secret of the Buddha). 'Pure mind contemplating the Buddha' refers to pure faith (pure mind: a pure and undefiled mind). 'Those who obtain its benefit' refers to the fact that what is said must have reason and meaning. If words have meaning, things can be understood. Based on understanding, one can begin to practice, and practice can obtain the benefit of attaining the path (benefit of the path: the benefits obtained from practice). 'Different reception, etc.' refers to the fact that the teachings of the Three Vehicles (Three Vehicles: Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) must be different according to the faculties of sentient beings, so the teachings received and the benefits obtained are also different. 'Some may be fearful' because the Buddha proclaims the Lokasiddhanta (Lokasiddhanta: viewing problems from a worldly perspective), pointing out that the Three Realms are like a burning house, so fear arises. Proclaiming the Purushasiddhanta (Purushasiddhanta: speaking different dharmas to different people), causing sentient beings to generate good minds, so they feel joy. Proclaiming the Pratipakshasiddhanta (Pratipakshasiddhanta: methods to counteract afflictions), causing sentient beings to cut off evil karma, so they feel aversion. Proclaiming the Paramarthasiddhanta (Paramarthasiddhanta: ultimate truth), causing sentient beings to realize the truth, so they cut off doubts (Three Realms: the realm of desire, the realm of form, and the realm of formlessness; burning house: a metaphor for the Three Realms in which sentient beings live, filled with suffering, like a burning fire). Furthermore, proclaiming the Truth of Suffering, so fear arises. Proclaiming the Truth of Cessation, so joy is felt. Proclaiming the Truth of Arising, so aversion is felt. Proclaiming the Truth of the Path, so doubts are cut off (Four Noble Truths: the Truth of Suffering, the Truth of Arising, the Truth of Cessation, and the Truth of the Path). 'Bowing the head' Zheng Xuan explained that 'bowing' means 'to reach', referring to bending the body and bringing the hands to the ground to express respect (bowing the head: a form of reverence in Buddhism). The Ten Powers refer to the ten wisdom powers of the Tathagata. First is the power of knowing what is possible and what is impossible, which is the wisdom of knowing the determination of cause and effect. The correspondence of cause and effect is called 'possible', and the non-correspondence is called 'impossible'. Second is the power of karma, the wisdom of knowing the differences in the karma of sentient beings in the Three Realms and Six Paths. Third is the power of samadhi, knowing various samadhis and being able to use them freely. Fourth is the power of faculties, knowing the differences in the superior, middling, and inferior faculties of various sentient beings. Fifth is the power of desires, knowing the differences in the desires of various sentient beings. Sixth is the power of nature, also called the power of realms, knowing the differences in the nature of various sentient beings. Seventh is the power of the path to attainment, the path is the cause, the place is the effect, knowing that the cause of practice can lead to the effect. Eighth is the power of past lives, knowing the differences in the lives received in past lives. Ninth is the power of the heavenly eye, knowing the cause and effect of birth and death. Tenth is the power of the exhaustion of outflows, knowing the unconditioned Dharma. Collectively called 'power'. The Mahaprajnaparamita Shastra states (Ten Powers: the ten wisdom powers possessed by the Buddha; power of knowing what is possible and what is impossible: the ability to correctly judge things; power of karma: the ability to understand the karma of sentient beings; power of samadhi: the ability to enter various samadhis; power of faculties: the ability to understand the faculties of sentient beings; power of desires: the ability to understand the desires of sentient beings; power of nature: the ability to understand the nature of sentient beings; power of the path to attainment: the ability to understand the path of practice; power of past lives: the ability to understand past lives; power of the heavenly eye: the ability to transcend the limitations of the physical eye; power of the exhaustion of outflows: the ability to cut off afflictions).
遍知究竟名力。成論了知無礙為力。雜心不伏不屈無勝無動為力也 無所畏者。四無所畏也。一一切智無畏。自言具一切智。二漏盡無畏。自言諸煩惱漏盡。三障道無畏。自言我識煩惱貪慾能障聖道。四出苦道無畏。自言我知無漏道能出生死。說此四法于大眾中心無怯懼故無畏。二明行相者。如經中說。外道難云。若具一切智。何故問諸比丘乞食易得不等。佛答。我非不知。但隨世師弟法故問。二難云。若漏盡者。何故呵罵調達愛語羅云。佛答。調物應爾。非煩惱漏也。三難云。貪慾障道者何初二果人受五欲也。佛答。決定能障后二果故。四難云。瞿曇說八聖道能出苦。何故羅漢由有寒熱飢渴等。佛言。聖道實能盡苦。但羅漢殘報未亡也。此後二無畏且隨小乘說。理實無上。大道要離一切惑方證。非二四果知也。又法身真如性無生滅非四大起故出苦也。非二乘結業後邊身為出苦也 十八不共法。一身無失。二口無失。三意無失。四無不定心。五無異相。六無不知已舍。七欲無減。八念無減。九精進無減。十智慧無減。十一解脫無減。十二解脫知見無減。十二身業隨智慧。十四業智慧。十五意業隨智慧。十六智慧知過去。十七智慧知未來。十八智慧知現在。此中初六是斷身口意永離過失。常住定心怨親平等。知而復舍也
【現代漢語翻譯】 現代漢語譯本 『遍知究竟名力』：成就論典，了知一切而無礙，是為『力』。 『雜心不伏不屈無勝無動為力』：指心不被任何事物征服、屈服，沒有能勝過它的，也不會被任何事物所動搖，是為『力』。 『無所畏』：指四無所畏。 一、『一切智無畏』：自信具有一切智慧。 二、『漏盡無畏』：自信諸煩惱已經斷盡。 三、『障道無畏』：自信我所認識的煩惱貪慾能夠阻礙通往聖道的道路。 四、『出苦道無畏』：自信我知道的無漏道能夠使人脫離生死輪迴。 宣說這四種無畏，是因為在大眾之中內心沒有怯懼。 二、明辨這些無畏的行相：如同經典中所說，外道詰難說：『如果具有一切智慧，為什麼還要問諸比丘乞食是否容易得到等等？』 佛陀回答說：『我並非不知道，只是遵循世俗師弟之間的禮法而問。』 外道又詰難說：『如果煩惱已經斷盡，為什麼還要呵斥調達（Devadatta，提婆達多）而喜愛羅云（Rāhula，羅睺羅）？』 佛陀回答說：『調伏眾生本應如此，這並非出於煩惱。』 外道又詰難說：『如果貪慾能夠阻礙聖道，為什麼初果和二果的修行人還會接受五欲的享受？』 佛陀回答說：『貪慾決定能夠阻礙他們證得后二果的境界。』 外道又詰難說：『瞿曇（Gautama，喬達摩）說八聖道能夠使人脫離痛苦，為什麼阿羅漢（Arhat，證得阿羅漢果位的人）仍然會有寒冷、炎熱、飢餓、口渴等等感受？』 佛陀說：『聖道確實能夠使人斷盡痛苦，但是阿羅漢還有殘餘的業報尚未消亡。』 以上后兩種無畏且隨小乘佛法的觀點而說，實際上是無上的境界，因為要證得大道，必須遠離一切迷惑才能證得，不是二果和四果的修行人所能瞭解的。 而且，法身的真如自性沒有生滅，不是由四大假合而生，所以才能脫離痛苦。不是二乘修行人通過斷除結業而獲得的後邊身才能算是脫離痛苦。 十八不共法： 一、身無過失。 二、口無過失。 三、意無過失。 四、沒有不定的心。 五、沒有與常人不同的表相。 六、沒有不知道就捨棄的情況。 七、欲求沒有減少。 八、正念沒有減少。 九、精進沒有減少。 十、智慧沒有減少。 十一、解脫沒有減少。 十二、解脫知見沒有減少。 十三、身業隨順智慧。 十四、語業隨順智慧。 十五、意業隨順智慧。 十六、以智慧了知過去。 十七、以智慧了知未來。 十八、以智慧了知現在。 其中前六種是斷除身口意三業的過失，永遠遠離過失，常住于定心，對怨親平等，知道之後才捨棄。
【English Translation】 English version 'Completely knowing the ultimate is called power': Accomplishing treatises, knowing everything without obstruction is 'power'. 'The mind is unsubdued, unyielding, unsurpassed, and unmoved, is called power': It refers to the mind not being conquered or subdued by anything, with nothing able to surpass it, and not being shaken by anything, is 'power'. 'Fearlessness': Refers to the four fearlessnesses. 1. 'Fearlessness of Omniscience': Confidently claiming to possess all wisdom. 2. 'Fearlessness of Exhaustion of Defilements': Confidently claiming that all afflictions have been exhausted. 3. 'Fearlessness of Obstacles to the Path': Confidently claiming that the afflictions and desires I recognize can obstruct the path to enlightenment. 4. 'Fearlessness of the Path to Liberation from Suffering': Confidently claiming that I know the unconditioned path can liberate beings from the cycle of birth and death. These four fearlessnesses are proclaimed because there is no fear in the mind within the assembly. 2. Clarifying the characteristics of these fearlessnesses: As it is said in the scriptures, externalists questioned: 'If you possess all wisdom, why do you ask the monks whether it is easy to obtain alms, etc.?' The Buddha answered: 'It is not that I do not know, but I ask according to the etiquette between teacher and disciple in the world.' The externalists further questioned: 'If afflictions have been exhausted, why do you scold Devadatta (提婆達多) and love Rāhula (羅睺羅)?' The Buddha answered: 'It is appropriate to tame beings in this way; it is not out of affliction.' The externalists further questioned: 'If desire can obstruct the path, why do practitioners of the first and second fruits still enjoy the five desires?' The Buddha answered: 'Desire definitely obstructs them from attaining the later two fruits.' The externalists further questioned: 'Gautama (喬達摩) says that the Eightfold Noble Path can liberate beings from suffering, why do Arhats (證得阿羅漢果位的人) still experience cold, heat, hunger, thirst, etc.?' The Buddha said: 'The Noble Path can indeed exhaust suffering, but Arhats still have residual karmic retribution that has not yet been extinguished.' The above two fearlessnesses are discussed according to the perspective of the Small Vehicle (Hinayana), but in reality, it is the supreme state, because to attain the Great Path, one must be free from all delusions, which is not understood by practitioners of the second and fourth fruits. Moreover, the true nature of the Dharmakaya (法身) has no birth or death, and is not produced by the aggregation of the four elements, so it can be liberated from suffering. It is not that the later body obtained by practitioners of the Two Vehicles through the elimination of karmic formations can be considered liberation from suffering. The Eighteen Uncommon Qualities of a Buddha: 1. No fault in bodily actions. 2. No fault in speech. 3. No fault in thought. 4. No unsteady mind. 5. No different appearance from ordinary people. 6. No abandoning something without knowing it. 7. No decrease in desire (for helping beings). 8. No decrease in mindfulness. 9. No decrease in diligence. 10. No decrease in wisdom. 11. No decrease in liberation. 12. No decrease in the knowledge and vision of liberation. 13. Bodily actions follow wisdom. 14. Speech follows wisdom. 15. Mental actions follow wisdom. 16. Wisdom knows the past. 17. Wisdom knows the future. 18. Wisdom knows the present. Among these, the first six are the eradication of faults in body, speech, and mind, permanently free from faults, constantly abiding in a state of samadhi, equanimity towards enemies and loved ones, and abandoning only after knowing.
。次六是德。謂慾念進智解脫解脫知見圓滿無闕減也。后六是智慧。謂三業三世常住正智無忘失也。總言不共者。佛住此法不與凡夫二乘共也。又寶積大集二經並云三業無失為一。加無諍訟為二。無忘誤為第三。余同前。
佛國品如王宣正令。方便品下九品如大臣行事。菩薩行見阿閦二品事訖之朝尊類也。
空洞無像者。法身空洞無形像也 形無常體者。或現丈六。或現千尺。長壽短壽。應物無常空也。應身既大小無常體應物。度亦凈穢無恒處 美惡自彼等者。眾生住異見。國土美惡。如來住正智。凈穢常平等 於我無定者。應凈即凈。應穢品即穢。故云不定。不定凈穢即凈穢無性。凈穢無性即平等真土也 無方為體者。凈穢性空無方所也 或以恒沙為國者。法華經富樓那成佛以恒沙三千為一國也 菩薩根者。或忻凈土而生信根。或厭穢土而生信根。隨緣萬差生信一也。豈言釋能盡 直心是菩薩凈土者。直心多種。又凡夫質直心。有二乘正見四諦直心。有菩薩正觀中道直心。為諸佛法界一如直心。下諸行類然 指金為食者化金買得食。此喻指因為果也 前後異名者。直心不諂等前略后廣。十善道品等前因後果。忍辱相等 正定眾生者。有三聚眾生。一邪定聚二定聚。三不定聚。俱舍云。五無間眾生名邪定
【現代漢語翻譯】 現代漢語譯本：接下來六種是功德，指的是慾望、念頭、精進、智慧、解脫、解脫知見圓滿而沒有缺失減少。後面的六種是智慧，指的是身、口、意三業以及過去、現在、未來三世常住于正智而沒有忘失。總的來說，『不共』指的是佛所住的這些法，不與凡夫和二乘（聲聞、緣覺）共通。另外，《寶積經》和《大集經》都說三業無失為第一，加上沒有諍訟為第二，沒有忘誤為第三，其餘與前面相同。
《佛國品》就像國王頒佈政令。《方便品》以下的九品就像大臣執行事務。菩薩修行見阿閦（Achukshobhya，不動佛）兩品，就像事情完畢后朝見尊者一樣。
『空洞無像』指的是法身空洞而沒有形像。『形無常體』指的是有時顯現丈六金身，有時顯現千尺之身，壽命有長有短，應物而變化無常。應身既然大小沒有常體，應物而度化眾生，那麼國土的清凈與污穢也沒有恒定的處所。『美惡自彼等』指的是眾生住在不同的見解中，所以看到國土有美有惡；如來住在正智中，所以看到清凈與污穢常常是平等的。『於我無定』指的是應該顯現清凈就顯現清凈，應該顯現污穢就顯現污穢，所以說沒有定性。沒有定性的清凈與污穢，就是清凈與污穢的自性本空。清凈與污穢的自性本空，就是平等真土。『無方為體』指的是清凈與污穢的自性是空性的，沒有固定的處所。『或以恒沙為國』指的是《法華經》中富樓那（Purna，滿愿）成佛時，以恒河沙數的三千大千世界為一個佛國。『菩薩根』指的是或者喜歡清凈的國土而生起信根，或者厭惡污穢的國土而生起信根，隨著因緣的萬千差別而生起信根，但生起信根的本質是一樣的。哪裡能說釋迦牟尼佛（Sakyamuni，釋迦牟尼）能夠完全說盡呢？
『直心是菩薩凈土』指的是直心有很多種。有凡夫的質直心，有二乘正見四諦的直心，有菩薩正觀中道的直心，有諸佛法界一如的直心。下面的各種修行也是如此。『指金為食』指的是變化出黃金來購買食物，這比喻指因為果。『前後異名』指的是直心不諂等，前面是簡略的說法，後面是詳細的說法。十善道品等，前面是因，後面是果。忍辱等也是如此。『正定眾生』指的是有三種眾生，一是邪定聚，二是正定聚，三是不定聚。《俱舍論》說，五無間業的眾生叫做邪定聚。
【English Translation】 English version: The next six are virtues, referring to the perfection and lack of deficiency in desire, mindfulness, diligence, wisdom, liberation, and the knowledge and vision of liberation. The latter six are wisdom, referring to the constant abiding in right knowledge without forgetfulness in the three karmas (body, speech, and mind) and the three times (past, present, and future). In general, 'uncommon' refers to the fact that the dharmas in which the Buddha abides are not shared with ordinary beings and the two vehicles (Shravakas and Pratyekabuddhas). Furthermore, both the Ratnakuta Sutra (寶積經) and the Mahasamnipata Sutra (大集經) state that the absence of faults in the three karmas is the first, the absence of disputes is the second, and the absence of forgetfulness and errors is the third, with the rest being the same as before.
The 'Buddha-field Chapter' (佛國品) is like a king issuing decrees. The nine chapters following the 'Expedient Means Chapter' (方便品) are like ministers carrying out affairs. The two chapters on the Bodhisattva's practice of seeing Achukshobhya (阿閦, the Immovable Buddha) are like paying respects to the venerable ones after the affairs are completed.
'Empty and without form' refers to the Dharmakaya (法身, Dharma Body) being empty and without form. 'Form has no constant substance' refers to sometimes manifesting as a sixteen-foot body, sometimes manifesting as a thousand-foot body, with life spans being long or short, changing impermanently according to circumstances. Since the manifested body has no constant substance in terms of size, and transforms beings according to circumstances, the purity and impurity of the Buddha-fields also have no constant location. 'Beauty and ugliness are from their perspective' refers to beings dwelling in different views, thus seeing Buddha-fields as beautiful or ugly; the Tathagata (如來, Thus Come One) dwells in right knowledge, thus seeing purity and impurity as always equal. 'For me, there is no fixed' refers to manifesting purity when it is appropriate to manifest purity, and manifesting impurity when it is appropriate to manifest impurity, hence it is said to be without fixed nature. The purity and impurity without fixed nature is the emptiness of the nature of purity and impurity. The emptiness of the nature of purity and impurity is the equal and true land. 'Taking no direction as substance' refers to the emptiness of the nature of purity and impurity, without a fixed location. 'Or taking countless sands as a country' refers to Purna (富樓那, Full Moon) in the Lotus Sutra (法華經) becoming a Buddha and taking a Buddha-field consisting of a number of sands of Ganges rivers times three thousand great thousand worlds as one Buddha-field. 'Bodhisattva roots' refers to either rejoicing in pure lands and giving rise to roots of faith, or disliking impure lands and giving rise to roots of faith, with the roots of faith arising according to the myriad differences in conditions, but the essence of arising faith is the same. How can it be said that Sakyamuni (釋迦牟尼, Sage of the Shakya Clan) can fully express it?
'Straightforward mind is the pure land of the Bodhisattva' refers to the fact that there are many kinds of straightforward minds. There is the simple and honest mind of ordinary beings, the straightforward mind of the two vehicles with right view of the Four Noble Truths, the straightforward mind of the Bodhisattva with right contemplation of the Middle Way, and the straightforward mind of the Buddhas' Dharma realm being one and the same. The various practices below are similar. 'Pointing to gold as food' refers to transforming gold to buy food, which is a metaphor for pointing to the cause as the result. 'Different names before and after' refers to straightforward mind without flattery, etc., being brief in the beginning and detailed later. The ten wholesome paths, etc., have the cause in the beginning and the result later. Patience and forbearance are similar. 'Beings of fixed destiny' refers to there being three types of beings: those of fixed negativity, those of fixed positivity, and those of unfixed destiny. The Abhidharmakosha (俱舍論) says that beings who commit the five heinous crimes are called those of fixed negativity.
聚。得聖道名正定聚。餘眾生名不定聚。仁王經。十信菩薩不定聚。十住已去正定聚。十信已前邪定聚也。此智鑒邪正決定去取名正定也 迴向者。為凡修善皆迴向無上菩提。瓔珞有三種。一回事向理。二回。己功德普施眾生。三回因向果 八難或聞佛名者。如虛空功德等也。佛名經云。聞此佛名禮一拜。一切罪障悉皆消滅等也。觀佛三昧經海經。聞白毫相名滅三劫生死罪。余相如文 陀羅尼如寶樓閣等。涅槃經。聞常住二字不墮惡趣。提婆達多品。常生佛前蓮華化生等。可知 十善有二。一止。謂止十惡為十善。二行十善。為施生布施禮敬實語軟語和合語饒益語修不凈觀行慈悲住正見也 隨其直心者。此豎明凈土行即十三位列 直心對十住。發行對十行。深心對十回向意。調伏對初地。說行對二地。迴向對三地。方便對四地。成就眾生對五地。佛土凈對六地。說法凈對七地。智慧凈對八地。心凈對九地。一切功德凈對十地。前來一十七行淺深皆然。謂惑漸漸盡智漸漸圓。心漸漸增。土漸漸凈也。如此仁王。始從鐵輪十信。終至四禪十地。謂惑漸盡而福漸勝悲漸增而化漸寬。如下十地佛果眾德皆凈。何獨佛土而不凈歟 舍利弗作念者。前寶積因果二問佛答已了。理圓行足。聽者理合證悟。而不悟者有疑在懷也。故身子
【現代漢語翻譯】 現代漢語譯本 『聚』。獲得聖道者名為正定聚（必定證悟的群體）。其餘眾生名為不定聚（不確定是否能證悟的群體）。《仁王經》中說，十信位的菩薩屬於不定聚，十住位及以上的菩薩屬於正定聚，十信位之前的眾生屬於邪定聚（註定墮落的群體）。這種智慧能夠辨別邪正，決定取捨，就叫做正定。 『迴向』。是指凡是修習善行，都回向于無上菩提（覺悟）。《瓔珞經》中有三種迴向：一是事迴向理，二是將自己的功德普遍施予眾生，三是回因向果。 『八難或聞佛名者』。如同虛空功德等。《佛名經》說：『聽聞此佛名，禮拜一次，一切罪障都將消滅。』《觀佛三昧經海經》說：『聽聞白毫相（佛眉間白毫的光明）之名，能滅除三劫的生死罪。』其餘相好如經文所說。 『陀羅尼如寶樓閣等』。《涅槃經》說：『聽聞常住二字，不墮惡趣。』《提婆達多品》說：『常生於佛前，蓮花化生等。』由此可知。 『十善有二』。一是止，即停止十惡，就是十善。二是行十善，即施行佈施、生布施、禮敬、實語、軟語、和合語、饒益語、修不凈觀、行慈悲、住正見。 『隨其直心者』。這裡豎向說明凈土行的次第，即十三位階的排列： 直心對應十住位，發行對應十行位，深心對應十回向位的意涵，調伏對應初地（歡喜地），說行對應二地（離垢地），迴向對應三地（發光地），方便對應四地（焰慧地），成就眾生對應五地（難勝地），佛土凈對應六地（現前地），說法凈對應七地（遠行地），智慧凈對應八地（不動地），心凈對應九地（善慧地），一切功德凈對應十地（法雲地）。前面十七行的深淺都是如此，意思是說，惑漸漸斷盡，智慧漸漸圓滿，心漸漸增長，佛土漸漸清凈。如此，《仁王經》中，開始從鐵輪位的十信位，最終達到四禪的十地位，意思是說，惑漸漸斷盡而福漸漸殊勝，悲心漸漸增長而教化漸漸寬廣。如下十地菩薩和佛果的眾多功德都清凈，為何唯獨佛土不清凈呢？ 『舍利弗作念者』。前面寶積菩薩因果二問，佛陀已經回答完畢，道理圓滿，修行具足，聽者理應證悟。但是沒有證悟的人心中還有疑惑。所以舍利弗（智慧第一的佛陀弟子）
【English Translation】 English version 『Sameness』. Those who attain the holy path are called those of 『Rightly Determined Group』 (those who are certain to attain enlightenment). The remaining sentient beings are called those of 『Undetermined Group』 (those who are uncertain whether they can attain enlightenment). The Renwang Sutra states that Bodhisattvas of the Ten Faiths are in the Undetermined Group, those of the Ten Dwellings and above are in the Rightly Determined Group, and those before the Ten Faiths are in the Wrongly Determined Group (those who are destined to fall). This wisdom that can distinguish between right and wrong, and decide what to take and what to leave, is called Right Determination. 『Dedication』. It refers to dedicating all virtuous practices to unsurpassed Bodhi (enlightenment). The Yingluo Sutra mentions three types of dedication: first, dedicating phenomena to principle; second, universally bestowing one's merits to all sentient beings; and third, dedicating the cause towards the result. 『Those who hear the Buddha's name in the Eight Difficulties』. It is like the merits of empty space, etc. The Buddha Name Sutra says: 『Hearing this Buddha's name and bowing once, all karmic obstacles will be eliminated.』 The Contemplation of Buddha Samadhi Sea Sutra says: 『Hearing the name of the white hair mark (the light from the white hair between the Buddha's eyebrows) can eliminate the sins of birth and death for three kalpas.』 The remaining marks are as described in the sutra. 『Dharani is like a jeweled pavilion, etc.』 The Nirvana Sutra says: 『Hearing the two words 『constant dwelling』 will prevent falling into evil realms.』 The Devadatta Chapter says: 『Always being born before the Buddha, being born from a lotus flower, etc.』 From this, it can be known. 『There are two aspects to the Ten Virtues』. First, cessation, which means stopping the ten evils, which is the ten virtues. Second, practicing the ten virtues, which means practicing giving, life-giving, reverence, truthful speech, gentle speech, harmonious speech, beneficial speech, cultivating the contemplation of impurity, practicing loving-kindness and compassion, and abiding in right view. 『Following their straightforward mind』. Here, the stages of Pure Land practice are vertically explained, which is the arrangement of the thirteen stages: Straightforward mind corresponds to the Ten Dwellings, aspiration corresponds to the Ten Practices, profound mind corresponds to the meaning of the Ten Dedications, taming corresponds to the First Ground (Joyful Ground), speaking and acting corresponds to the Second Ground (Immaculate Ground), dedication corresponds to the Third Ground (Luminous Ground), skillful means corresponds to the Fourth Ground (Blazing Wisdom Ground), accomplishing sentient beings corresponds to the Fifth Ground (Difficult to Conquer Ground), Pure Buddha Land corresponds to the Sixth Ground (Manifest Ground), Pure Dharma Speaking corresponds to the Seventh Ground (Far-Reaching Ground), Pure Wisdom corresponds to the Eighth Ground (Immovable Ground), Pure Mind corresponds to the Ninth Ground (Good Wisdom Ground), and all Pure Merits corresponds to the Tenth Ground (Cloud of Dharma Ground). The depth of the previous seventeen practices is all like this, meaning that delusions are gradually exhausted, wisdom is gradually perfected, the mind is gradually increased, and the Pure Land is gradually purified. Thus, in the Renwang Sutra, starting from the Ten Faiths of the Iron Wheel position, and finally reaching the Ten Grounds of the Four Dhyanas, it means that delusions are gradually exhausted and blessings are gradually superior, compassion is gradually increased and transformation is gradually broadened. As the numerous merits of the Ten Ground Bodhisattvas and the Buddha fruit are all pure, why is the Buddha Land alone not pure? 『Sariputra thought』. Previously, the Buddha had already answered Baoji Bodhisattva's two questions about cause and effect, the principle was complete, the practice was sufficient, and the listeners should have realized it. However, those who have not realized it still have doubts in their hearts. Therefore, Sariputra (the Buddha's disciple who is foremost in wisdom)
托眾疑以申念也 事凈者。七寶池臺凈也。既能執凈為凈。豈能了穢非。故言昧也 螺髻見凈者。身子疑佛答既了。亦合得悟。而不悟者眾懷疑念也。世尊自云我此土凈意誰見。故梵王證見也 凈土如四天等者。理亦合然。準仁王經。地前三十心配四種輪王。是結業生身化物。未有凈土化物。初地已去至十地配六慾天王及四禪王。既七地已前愿生。八地已去應生。即是遊戲神通凈佛國土教化眾生故有凈土。既諸地王位階差不同。凈土亦合隨位升降有異也。準配可解 心有高下者。然佛土應凈而凈。應穢穢而。則知真土本非凈穢。是名佛惠。而身子見凈定凈勝妙故高。見穢定卑劣故下。是名執見。非佛惠也 得無生法忍者。悟垢凈無性也。若穢定有性。不應被變便亡。若凈定。不應待按方現凈。待按方現凈明凈本無性。被變便亡明穢亦無定性。故無生空故無滅。可謂見垢實則亡凈相得無生法忍入不二法門。經雖不言非凈非穢。而理自明矣。如法華壽量品。但即伽耶之短壽明長。斯則長短不定。長短不定短亡矣。經雖不明非長非短。而理亦自明。故分別功德品。諸菩薩亦證無生法忍。大品即色明空。亦顯色空不異。理可見也。準此諸大乘經雖同緣事蹟不同。會理證真一也。故不二法門品。或生滅兩亡。或罪福一性。或心無
【現代漢語翻譯】 現代漢語譯本 爲了消除大眾的疑惑而闡述念頭。所謂『事凈』，指的是七寶池臺的清凈。既然能夠執著清凈為清凈，怎麼能明白不清凈並非不清凈呢？所以說是迷惑啊。 『螺髻見凈』，指的是舍利弗（Śāriputra）懷疑佛陀的回答已經完結，也應該能夠領悟，但是沒有領悟是因為大眾的懷疑念頭。世尊自己說『我此土凈意誰見？』，所以梵天王（Brahmā）證明見到了。 『凈土如四天等』，道理也應該如此。依照《仁王經》，地上菩薩之前的三十心配合四種輪王（cakravartin），這是結業生身教化眾生，還沒有凈土教化。初地菩薩以上到十地菩薩配合六慾天王以及四禪天王。既然七地菩薩之前是愿生，八地菩薩以上是應生，這就是遊戲神通清凈佛國土教化眾生，所以有凈土。既然各個地位的王位階級不同，凈土也應該隨著地位的升降而有差異。依照這個來配合可以理解。 『心有高下』，然而佛土應該是清凈而清凈，應該是污穢而污穢，那麼就知道真土本來就不是清凈或污穢，這叫做佛的智慧。而舍利弗（Śāriputra）見到清凈就認為是清凈殊勝美妙所以認為高，見到污穢就認為是卑劣所以認為低，這叫做執著見解，不是佛的智慧。 『得無生法忍』，是領悟到污垢和清凈沒有自性。如果污穢一定有自性，就不應該被變化而消失。如果清凈一定有自性，就不應該等待按壓才顯現清凈。等待按壓才顯現清凈，說明清凈本來沒有自性。被變化就消失，說明污穢也沒有定性。所以無生是空，所以沒有滅。可以說見到污垢的真實，那麼清凈的相狀就消失了，得到無生法忍，進入不二法門。經文雖然沒有說非清凈非污穢，但是道理自然就明白了。如同《法華經·壽量品》，只是用伽耶（Gayā）的短壽來表明長壽，那麼長短就不一定了。長短不一定，短就消失了。經文雖然沒有明說非長非短，但是道理也自然明白。所以《分別功德品》，諸位菩薩也證得了無生法忍。《大品般若經》即色明空，也顯示了色空不異，道理可以見到。依照這些，諸部大乘經雖然緣起的事蹟不同，會歸的道理和證悟的真理是一樣的。所以《不二法門品》，或者生滅兩方面都消失，或者罪福的體性是一樣的，或者心沒有……
【English Translation】 English version To dispel the doubts of the masses and express the thought. 『Affairs being pure』 refers to the purity of the Seven-Jeweled Pond and Terrace. Since one can cling to purity as purity, how can one understand that impurity is not inherently impure? Therefore, it is said to be delusion. 『Śāriputra seeing purity』 refers to Śāriputra (Śāriputra) doubting that the Buddha's answer was complete, and that he should have been able to understand, but he did not because of the doubts in the minds of the masses. The World-Honored One himself said, 『Who sees the pure intention of my land?』 Therefore, Brahmā (Brahmā) testified to seeing it. 『The Pure Land being like the Four Heavens, etc.』, the principle should also be like this. According to the Renwang Sutra, the thirty minds before the ground of a Bodhisattva correspond to the four kinds of Cakravartins (cakravartin). This is the embodiment of karma to transform sentient beings, without the transformation of the Pure Land. Bodhisattvas from the first ground upwards to the tenth ground correspond to the kings of the Six Desire Heavens and the Four Dhyana Heavens. Since Bodhisattvas before the seventh ground aspire to be born, and Bodhisattvas from the eighth ground onwards should be born, this is the play of supernatural powers to purify the Buddha-land and teach sentient beings, so there is a Pure Land. Since the ranks of the kings of each ground are different, the Pure Land should also vary with the rise and fall of the ranks. It can be understood according to this correspondence. 『The mind having high and low』—however, the Buddha-land should be pure and pure, and should be impure and impure. Then one knows that the true land is originally neither pure nor impure. This is called the wisdom of the Buddha. But Śāriputra (Śāriputra), seeing purity, thinks it is pure, excellent, and wonderful, so he considers it high. Seeing impurity, he thinks it is base and inferior, so he considers it low. This is called clinging to views, not the wisdom of the Buddha. 『Attaining the forbearance of non-origination』 is realizing that defilement and purity have no self-nature. If defilement definitely has self-nature, it should not be transformed and disappear. If purity definitely has self-nature, it should not wait for pressing to manifest purity. Waiting for pressing to manifest purity shows that purity originally has no self-nature. Being transformed and disappearing shows that defilement also has no fixed nature. Therefore, non-origination is emptiness, so there is no extinction. It can be said that seeing the reality of defilement, then the appearance of purity disappears, attaining the forbearance of non-origination, and entering the non-dual Dharma gate. Although the sutra does not say neither pure nor impure, the principle is naturally clear. Like the Longevity Chapter of the Lotus Sutra, it only uses the short life of Gayā (Gayā) to indicate long life, then long and short are not fixed. If long and short are not fixed, short disappears. Although the sutra does not explicitly say neither long nor short, the principle is also naturally clear. Therefore, in the Chapter on Discriminating Merits, the Bodhisattvas also attained the forbearance of non-origination. The Mahaprajnaparamita Sutra reveals emptiness through form, also showing that form and emptiness are not different. The principle can be seen. According to these, although the originating events of the various Mahayana sutras are different, the converging principle and the realized truth are the same. Therefore, in the Non-Dual Dharma Gate Chapter, either both origination and extinction disappear, or the nature of sin and merit is the same, or the mind has no...
所得。或口默不言。此皆事蹟不同。非會證異也 知有為法皆悉無常者。若依大乘悟。凈穢皆是應現應物無自性。今小乘執實故見事變即無常也。如阿難不了佛身應執實病也 八十八使此是見道所斷煩惱也。謂迷四諦起此諸惑也。迷苦起十使。貪瞋癡慢疑身見邊見戒也。迷集諦起七使。除身邊二見及戒取。迷滅諦起七使亦然。迷道諦起八使。謂除身邊二見。是此欲界三十二。其上二界無嗔。四諦各除嗔。即各有二十八也。三界具言有八十八也。九十八者。謂前見道八十八上更加斷十個修道煩惱。故成九十八也。言十者。謂貪嗔癡慢。欲界具此四。色界有三。除嗔無色三然。故三界合論有十也。
方便品。天臺云。此品序凈名德。是阿難本願所未聞經。佛為再說。故此品及室內六品佛說經訖再說付囑。故結集時誦出也 長者具十德者。天臺云。有二。一世間。如別。二出世間凈名十德果圓。如經。今且明聞經一念及發心隨喜亦具十德。一姓貴。此經諸佛菩提皆從是生。即般若佛母種姓中生。二位高。初發心時已超二乘法。一念隨喜超二乘四果。三大富。金剛云。一念凈信勝施三千七寶。四威勢。下文天帝四王未信生信已信作護等。五智深。大經云。學大乘者雖有肉眼即名佛眼。六年耆。不於一佛二佛種善根。七行
【現代漢語翻譯】 現代漢語譯本： 所得。或者口中沉默不語。這些都是行事方式不同，並非證悟的境界有差異。知道有為法都是無常的，如果依照大乘佛法來領悟，那麼清凈和污穢都是應機示現，隨順事物而顯現，沒有自性。現在小乘佛法執著于實有，所以看到事物變化就認為是無常。比如阿難尊者不瞭解佛身是應化之身，就是執著于實有的毛病。八十八使，這是見道時所斷的煩惱。指的是因為迷惑於四諦真理而產生的各種迷惑。對苦諦的迷惑產生十使，即貪（tanha ），嗔（dosa），癡（moha），慢（mana），疑（vicikiccha），身見（sakkayaditthi），邊見（antagrahaditthi），戒禁取見（silabbataparamasa）。對集諦的迷惑產生七使，除去身見、邊見和戒禁取見。對滅諦的迷惑也產生七使，與集諦相同。對道諦的迷惑產生八使，除去身見和邊見。這是欲界的32種煩惱。上面的色界和無色界沒有嗔恨，四諦中各自除去嗔恨，就各有28種煩惱。三界合起來共有88種煩惱。九十八使，指的是在前面見道所斷的八十八使的基礎上，再加上斷除十種修道位的煩惱，就成了九十八使。這十種煩惱指的是貪、嗔、癡、慢。欲界全部具有這四種煩惱。有三種禪定境界，除去嗔恨，無色界有三種禪定境界。所以三界合起來共有十種煩惱。 《方便品》。天臺宗認為，這一品是敘述維摩詰（Vimalakirti）的德行，是阿難（Ananda）原本的願望所沒有聽聞過的經典，佛陀（Buddha）為他再次宣說。所以這一品以及室內六品，佛陀說完經典后再次付囑，因此在結集經典時被誦出。長者具備十種德行，天臺宗認為，有兩種，一是世間的，如別處所說；二是出世間的，維摩詰的十種德行是果地圓滿的體現，如經典所說。現在暫且說明聽聞經典的一念以及發隨喜心也具備十種德行。一是姓貴，這部經典中諸佛的菩提都是從此而生，即從般若佛母的種姓中產生。二是位高，初發心時就已經超越了二乘法，一念隨喜就超越了二乘的四果。三大富，金剛經說，一念清凈的信心勝過佈施三千大千世界的七寶。四威勢，下文的天帝、四天王（catummaharajika）未生信者生信，已生信者作護法等。五智深，大經說，學習大乘佛法的人即使有肉眼也稱為佛眼。六年耆，不在一佛二佛那裡種善根。七行
【English Translation】 English version: Attainment. Or remaining silent. These are all different in their actions, not in the differences of their realized states. Knowing that all conditioned dharmas are impermanent, if one understands according to the Mahayana, then purity and defilement are both manifestations in response to beings and things, without inherent nature. Now, the Hinayana clings to reality, so seeing changes in things, they immediately perceive impermanence. For example, Ananda's (Ananda) failure to understand that the Buddha's (Buddha) body is a manifested body is a disease of clinging to reality. The eighty-eight fetters are the afflictions severed at the stage of seeing the truth. They arise from being deluded about the Four Noble Truths. Delusion about the Truth of Suffering gives rise to ten fetters: greed (tanha), hatred (dosa), delusion (moha), pride (mana), doubt (vicikiccha), self-view (sakkayaditthi), extreme views (antagrahaditthi), and clinging to rules and rituals (silabbataparamasa). Delusion about the Truth of the Cause of Suffering gives rise to seven fetters, excluding self-view, extreme views, and clinging to rules and rituals. Delusion about the Truth of Cessation is similar, also giving rise to seven fetters. Delusion about the Truth of the Path gives rise to eight fetters, excluding self-view and extreme views. These are the thirty-two fetters of the desire realm. The realms of form and formlessness above have no hatred; each of the Four Truths excludes hatred, resulting in twenty-eight fetters each. Combining the three realms, there are eighty-eight fetters in total. The ninety-eight fetters refer to the eighty-eight fetters severed at the stage of seeing the truth, plus the ten afflictions severed at the stage of cultivation, making ninety-eight. The ten refer to greed, hatred, delusion, and pride. The desire realm fully possesses these four. There are three [dhyanas], excluding hatred, and the formless realm has three [dhyanas]. Therefore, combining the three realms, there are ten. The 'Expedient Means' Chapter. The Tiantai school believes that this chapter narrates the virtues of Vimalakirti (Vimalakirti), a sutra that Ananda (Ananda) had not heard in his original vows, and the Buddha (Buddha) speaks it again for him. Therefore, in this chapter and the six chapters in the room, after the Buddha finishes speaking the sutra, he entrusts it again, so it is recited during the compilation of the sutras. The elder possesses ten virtues. The Tiantai school believes that there are two types: one is worldly, as described elsewhere; the other is transcendental, where Vimalakirti's ten virtues are the complete manifestation of the fruition, as described in the sutra. Now, let's briefly explain that even a single thought of hearing the sutra and generating joy also possesses ten virtues. First, noble lineage: the Bodhi of all Buddhas in this sutra arises from this, that is, from the lineage of the Prajna Buddha-mother. Second, high position: at the initial arising of the aspiration, one has already surpassed the Dharma of the Two Vehicles; a single thought of rejoicing surpasses the four fruits of the Two Vehicles. Third, great wealth: the Diamond Sutra says that a single thought of pure faith surpasses the giving of the seven treasures of three thousand great thousand worlds. Fourth, majestic power: in the following text, the heavenly emperors and the Four Heavenly Kings (catummaharajika) generate faith if they have not yet, and protect the Dharma if they already have faith. Fifth, profound wisdom: the Great Sutra says that those who study the Mahayana, even if they have physical eyes, are called Buddha eyes. Sixth, venerable age: not planting good roots with just one or two Buddhas. Seventh, practice
無失。大經云。聞常住二字不墮惡趣。法華化生佛前。八禮儀備足。諸相非相即見佛身威儀。九上人所嘆。法華云。應以天花散。生心如佛想等。十下人歸敬。法花云。天諸童子而有給事 殖諸善本者。發大乘心生在佛家也 無生忍者。仁王云。地前三賢伏忍。初二三地信忍。四五六地順忍。七八九地無生忍。十地佛果寂滅忍。今不言寂滅忍者。天臺云。以是佛忍故讓之。但云無生忍也 心之所趣者。如泉出流必趣大海。凡有心者皆趣佛果也。以無水不水亦無迷不悟故也 資財無量本也。攝諸貧人跡也。此從本垂跡也 雖為白衣亦也奉持行本也。言律行者。實相真戒性凈尸羅也。故羅雲章云。是即出家是即具足。謂發菩提心出生死涅槃家受萬行一心具足戒也。梵行謂住真性法身悟非男非女無相梵行也 異道者。九十六種著見論 世典者。安國處家之愛論。以忠則愛主。孝則愛親。各親其故名愛論也 治生者業也 四衢者。十字路也 政法。杜預曰。在君政。在臣為事 剎帝利。此云田主。俱舍論頌云。劫初如色天。后漸增貪味。由情貯賊起。為防雇守田。謂劫初人身有光明。食諸地味貪心生。故地味不生。次食林露。貪又不生。次食自然粳米。身光隱蔽。貪貯既多。遂共分田。為防諍亂遂僱有德以為田主。此剎帝利王
【現代漢語翻譯】 現代漢語譯本 『無失』。正如《大經》所說：『聽聞常住二字，不墮惡趣』。《法華經》中，化生於佛前，八種禮儀完備，諸相非相，即能見到佛身威儀。 九、上人所贊。《法華經》說：『應以天花散，生心如佛想』等等。 十、下人歸敬。《法華經》說：『天諸童子而有給事，殖諸善本者』，即是發大乘心，生在佛家。 『無生忍者』。《仁王經》說：『地前三賢伏忍，初二三地信忍，四五六地順忍，七八九地無生忍，十地佛果寂滅忍』。這裡不提寂滅忍，是因為天臺宗說：『以是佛忍故讓之』，所以只說無生忍。 『心之所趣者』，如同泉水涌出，必定流向大海。凡是有心者，都趨向佛果。因為無水則不成為水，同樣沒有迷惑則不會有覺悟。 『資財無量本也，攝諸貧人跡也』。這是從根本垂跡。 『雖為白衣亦也奉持行本也』。說到律行，就是實相真戒，性凈尸羅。所以羅雲章說：『是即出家，是即具足』，意思是發菩提心，出生死涅槃之家，受萬行一心具足戒。梵行是指安住于真性法身，覺悟到非男非女的無相梵行。 『異道者』，指九十六種著見論。 『世典者』，指安國處家的愛論。因為忠則愛主，孝則愛親，各自親愛其故，所以名為愛論。 『治生者業也』。 『四衢者』，指十字路口。 『政法』。杜預說：『在君為政，在臣為事』。 『剎帝利』（Kshatriya），這裡翻譯為田主。《俱舍論》的頌文說：『劫初如色天，后漸增貪味，由情貯賊起，為防雇守田』。意思是說，劫初的人身有光明，食用各種地味，後來產生貪心，所以地味不再生長，接著食用林露，貪心又產生，林露也不再生長，然後食用自然粳米，身光隱蔽。因為貪婪貯藏過多，於是共同劃分田地，爲了防止爭端，就僱傭有德之人作為田主。這就是剎帝利王（Kshatriya）。
【English Translation】 English version 'Without loss'. As the Great Sutra says: 'Hearing the two words 'constant dwelling' (常住), one will not fall into evil realms.' In the Lotus Sutra, being born before the Buddha, with the eight kinds of etiquette complete, seeing all forms as non-forms, one can see the Buddha's majestic appearance. Nine, praised by superiors. The Lotus Sutra says: 'One should scatter heavenly flowers, giving rise to thoughts like the Buddha,' and so on. Ten, revered by inferiors. The Lotus Sutra says: 'Heavenly children are in service, planting all good roots,' which means giving rise to the Mahayana mind and being born into the Buddha's family. 'The patient endurance of non-birth' (無生忍). The Renwang Sutra (仁王經) says: 'The three sages before the Bhumis (地) subdue endurance, the first, second, and third Bhumis have faith-endurance, the fourth, fifth, and sixth Bhumis have compliant-endurance, the seventh, eighth, and ninth Bhumis have non-birth endurance, and the tenth Bhumi, the Buddha-fruit, has quiescent-extinction endurance.' The reason for not mentioning quiescent-extinction endurance here is because the Tiantai school (天臺宗) says: 'Because it is the Buddha's endurance, we yield it,' so only non-birth endurance is mentioned. 'Where the mind goes' (心之所趣者), is like a spring flowing out, inevitably heading towards the ocean. All those with a mind head towards the Buddha-fruit. Because without water, there is no water, similarly, without delusion, there is no enlightenment. 'Limitless resources are the root, gathering all the poor is the trace.' This is from the root manifesting traces. 'Although a layman, one also upholds and practices the root.' Speaking of Vinaya practice, it is the true precept of reality, the pure morality of nature. Therefore, the Luo Yun chapter says: 'This is ordination, this is completeness,' meaning giving rise to the Bodhi mind, being born from the house of birth and death and Nirvana, receiving the complete precepts of the myriad practices with one mind. Brahma-conduct refers to abiding in the true nature Dharmakaya, realizing the formless Brahma-conduct of neither male nor female. 'Heterodox paths' (異道者) refer to the ninety-six kinds of views clinging to theories. 'Worldly classics' (世典者) refer to theories of loving the country and managing the family. Because loyalty means loving the ruler, and filial piety means loving one's parents, each cherishing their own, hence the name 'love theory'. 'Making a living is karma' (治生者業也). 'Four crossroads' (四衢者) refer to the intersection of roads. 'Political law' (政法). Du Yu said: 'Being a ruler is governance, being a minister is affairs.' 'Kshatriya' (剎帝利), here translated as 'field owner'. The verse in the Abhidharmakosha (俱舍論) says: 'In the beginning of the kalpa, like the gods of the Form Realm, later gradually increasing greed for taste, due to emotions storing up thieves, to prevent this, they hired someone to guard the fields.' It means that in the beginning of the kalpa, human bodies had light, eating various earth flavors. Later, greed arose, so the earth flavors no longer grew. Then they ate forest dew, and greed arose again, so the forest dew no longer grew. Then they ate natural rice, and the body light was hidden. Because of greedy hoarding, they divided the fields together, and to prevent disputes, they hired virtuous people as field owners. This is the Kshatriya king.
之始也。又從此始改姓 瞿曇新云。喬答摩(此云月種亦云甘遮種)本行集云。彼大茅草王無子。出家得五通仙。弟子以王仙老以籠盛之懸于樹上。出行採藥。有獵師來謂仙是鳥。遂便射之。血便墮地生兩甘庶。一出童子。一出女。童復嗣王位。因改為甘蔗種。及日灸生故亦名日種。復從甘蔗改姓釋迦。此名能也。五分律云。郁摩王有四子。神武聰明。寵妃有子。頑薄醜陋。妃念。我子雖長才不及𤘽。國祚所鐘必當四子。即作方便令王殯遂四子。四子去已從者如雲。到雪山于北近迦夷林築城營邑。眾人威。王聞三嘆。我子有能。因稱釋迦種也。又剎利婆羅門毗舍首陀天竺四姓。剎利如上。婆羅門道學為業。毗舍者此云坐。謂坐估財貨也。首陀者。謂田農官學者也 勝惠者。觀四聖諦無漏惠也。梵天愛見心修禪。若無正惠不免輪迴 護世者四天王也。東方提頭賴吒。此云國主。南方毗樓勒叉。此云增長主。西方毗樓博。又此云雜語。亦云丑眼主。北方毗沙門。此云多聞主 是身無常者。有二種無常。一事無常。謂四時遷變顏貌衰老等。事物變移為無常也。二理無常。謂體有為之法剎那剎那性自遷易。豈待葉落白首相異然後為無常也。下苦觀亦然。若病發無色為苦者。此事苦也。若知五陰有漏有為性本是苦為理苦也。第三
【現代漢語翻譯】 現代漢語譯本： 之始。又從此開始更改姓氏為瞿曇，新譯為喬答摩（意為月亮之種，也稱甘蔗之種）。《本行集經》記載，過去大茅草王沒有兒子，出家修道獲得五神通，他的弟子用籠子裝著年老的仙人懸掛在樹上，然後外出採藥。有獵人來，以為仙人是鳥，就射箭，血滴落在地上，長出兩株甘蔗，一株生出童子，一株生出女子。童子繼承了王位，因此改姓為甘蔗種。又因為太陽照射而生，也稱為日種。後來又從甘蔗改姓釋迦，釋迦的意思是『能』。《五分律》記載，郁摩王有四個兒子，神武聰明，而受寵的妃子生了一個兒子，愚笨醜陋。妃子心想，我的兒子雖然年長，但才能不及其他四位王子，王位繼承必定是他們。於是就設計讓國王廢黜了這四個兒子。四個兒子離開后，跟隨的人多如雲。他們到達雪山，在北邊靠近迦夷林的地方築城建邑。眾人敬畏。國王聽到后三次嘆息，說我的兒子有能力，因此被稱為釋迦種。另外，剎帝利、婆羅門、吠舍、首陀是天竺的四個姓氏。剎帝利如上所述。婆羅門以研究學問為職業。吠舍的意思是『坐』，指坐著估量財貨。首陀的意思是田地耕種和官府學習的人。 勝慧，是指觀察四聖諦而獲得的無漏智慧。梵天以愛見之心修禪，如果沒有正確的智慧，就無法避免輪迴。 護世，指的是四大天王。東方是提頭賴吒（意為國主），南方是毗樓勒叉（意為增長主），西方是毗樓博叉（意為雜語，也稱丑眼主），北方是毗沙門（意為多聞主）。 『是身無常』，有兩種無常。一是事無常，指四季遷變、顏貌衰老等，事物變動轉移是無常。二是理無常，指構成身體的有為法，剎那剎那之間性質自然遷變改變，哪裡需要等到葉落、頭髮變白才說是無常呢？下面的苦觀也是這樣。如果因為疾病發作而臉色不好，這是事苦。如果知道五陰有漏有為的性質本來就是苦，這就是理苦。第三
【English Translation】 English version: The beginning of it. And from this beginning, the surname was changed to Gautama, newly translated as Gotama (meaning 'moon lineage' or 'sugarcane lineage'). The Benhangji Jing says that the great Maocao King had no son, left home, and attained the five supernatural powers. His disciples put the old immortal in a cage and hung it on a tree, then went out to collect medicine. A hunter came and thought the immortal was a bird, so he shot it. The blood fell to the ground and grew two sugarcanes, one producing a boy and the other a girl. The boy inherited the throne, so the surname was changed to 'sugarcane lineage'. Also, because it was born from the sun's rays, it is also called 'sun lineage'. Later, the surname was changed from sugarcane to Shakya, which means 'able'. The Five-Part Law says that King Yu Mo had four sons, who were brave and intelligent, while the favored concubine had a son who was stupid and ugly. The concubine thought, 'Although my son is older, his talent is not as good as the four princes, and the throne will surely belong to them.' So she devised a plan to have the king depose the four sons. After the four sons left, the followers were like clouds. They arrived at the Snow Mountain, built a city and town near the Kayi Forest in the north. The people were in awe. When the king heard this, he sighed three times and said, 'My sons are capable,' so they were called the Shakya lineage. In addition, Kshatriya, Brahmin, Vaishya, and Shudra are the four castes of India. Kshatriya is as mentioned above. Brahmin is engaged in studying and learning. Vaishya means 'sitting', referring to sitting and evaluating goods and wealth. Shudra refers to those who cultivate fields and study in government offices. Shenghui (Superior Wisdom) refers to the non-outflow wisdom obtained by observing the Four Noble Truths. Brahma cultivates dhyana with a mind of love and attachment. Without correct wisdom, one cannot avoid reincarnation. Hushe (World Protectors) refers to the Four Heavenly Kings. The Eastern is Dhritarashtra (meaning 'ruler of the country'), the Southern is Virudhaka (meaning 'increasing ruler'), the Western is Virupaksha (meaning 'mixed language' or 'ugly-eyed ruler'), and the Northern is Vaishravana (meaning 'much-hearing ruler'). 'This body is impermanent' has two kinds of impermanence. One is impermanence of events, referring to the changing of the four seasons, the aging of appearance, etc. The change and movement of things is impermanence. The second is impermanence of principle, referring to the fact that the nature of conditioned dharmas that constitute the body changes naturally from moment to moment. Why wait until the leaves fall and the hair turns white to say it is impermanent? The following contemplation on suffering is also like this. If the complexion is bad due to the onset of illness, this is the suffering of events. If one knows that the nature of the five aggregates, which are tainted and conditioned, is inherently suffering, this is the suffering of principle. Third
空觀亦二。若灰身壞色為空。此是事。若行之五陰有為性不堅實剎那無常體歸空也。此是理也。又此是半字因緣無常之空。又非滿字緣生之空也。觀此苦理名為苦等諦理之觀也 苦者。三苦也。苦苦。苦受性。二壞苦。樂受性。三行苦。舍受性也。欲界具三苦。色界具后二。無色唯行苦。又有八苦。如常 十喻者。聚沫泡芭蕉浮雲電此上五喻通小乘半字無常故空義也。炎幻夢影響此五喻通大乘滿字無性空義也 無生如地者 身四大者。皮肉筋骨為地。血髓目淚為水。動轉喘息為風。遍體暖氣為火。又俱舍云。堅為性。濕為水性。暖為火性。動為風性。又執地大為我。即眾生相。執火大為我。即我相。火性炎上與我慢同相。執水大為我。即人相。人事隨時如水之隨器。亦同相也。執風大為我。即壽者相。風息不斷名為壽命。故大集云。出人息者名為壽命。故金剛經。若心取相即著我人眾生壽者。若一取我相。即四大齊執也 無知如草木者。草木無知。托四氣以生落。識心亦爾。假異境以憂悲。既托緣以分別。即自性而無知 三十六物者。外相十二。發毛爪齒眰淚涎唾屎尿垢污也。身器十二。面板血肉筋骨髓方膏腦膜。中合十二。肝膽腸胃脾腎心肺生藏熟藏赤白淡飲 形之妙者。謂二乘人不知五陰皆空是佛身。乃取三十二
【現代漢語翻譯】 現代漢語譯本：空觀也有兩種。如果將身體焚燬，色相破壞，視為空無，這是從事相上說的空。如果修行時認識到五陰的有為法性並不堅實，剎那生滅，最終歸於空性，這是從理上說的空。這又是半字教（指小乘）所說的因緣無常之空。並非滿字教（指大乘）所說的緣起性空。觀察這種苦的道理，稱為苦等諦理的觀照。 苦，指的是三種苦：苦苦，是苦受的性質；壞苦，是樂受的性質；行苦，是舍受的性質。欲界眾生具足三種苦，色界和無色界具足后兩種苦，無色界只有行苦。還有八苦，如通常所說。 十種比喻：聚沫、水泡、芭蕉、浮雲、閃電，這五種比喻通於小乘的半字教，說明無常故空的道理。火焰、幻術、夢境、回聲、影子，這五種比喻通於大乘的滿字教，說明無自性空的道理。 無生猶如大地：身體由四大組成，面板、肌肉、筋、骨為地大（earth element）。血液、骨髓、眼淚為水大（water element）。動轉、喘息為風大（wind element）。遍佈全身的暖氣為火大（fire element）。《俱舍論》中說，堅硬是地大的性質，潮濕是水大的性質，溫暖是火大的性質，運動是風大的性質。如果執著地大為『我』，就是眾生相（the aspect of sentient beings）。如果執著火大為『我』，就是我相（the aspect of self）。火的性質是向上燃燒，與我慢的相狀相同。如果執著水大為『我』，就是人相（the aspect of a person）。人事隨著時間變化，就像水隨著容器改變形狀，也是相同的道理。如果執著風大為『我』，就是壽者相（the aspect of a life）。氣息不斷叫做壽命。所以《大集經》說，一呼一吸叫做壽命。因此《金剛經》說，如果心有所取相，就執著於我相、人相、眾生相、壽者相。如果一旦執著於我相，就會同時執著四大。 無知猶如草木：草木沒有知覺，依靠四氣而生滅。識心也是這樣，憑藉外境而產生憂愁和悲傷。既然依靠因緣而分別，那麼自性就是無知的。 三十六物：外相有十二種：頭髮、毛髮、指甲、牙齒、眼垢、眼淚、鼻涕、唾液、大便、小便、污垢。身器有十二種：面板、血、肉、筋、骨、髓、脂肪、膏、腦、膜。中合有十二種：肝、膽、腸、胃、脾、腎、心、肺、生藏、熟藏、赤白痰、淡飲。 形體的奧妙：指的是二乘人不知道五陰皆空才是佛身，反而執著於三十二相。
【English Translation】 English version: The contemplation of emptiness also has two aspects. If one considers the destruction of the body and form as emptiness, this refers to emptiness in terms of phenomena (事). If, during practice, one realizes that the conditioned nature of the five skandhas (五陰) is impermanent, momentary, and ultimately returns to emptiness, this refers to emptiness in terms of principle (理). Furthermore, this is the emptiness of impermanence due to conditions, as taught in the 'half-word' (半字) teachings [referring to Hinayana/Theravada]. It is not the emptiness of dependent origination as taught in the 'full-word' (滿字) teachings [referring to Mahayana]. Contemplating this principle of suffering is called the contemplation of the truth of suffering, etc. (苦等諦理之觀). Suffering (苦) refers to the three types of suffering: the suffering of suffering (苦苦), which is the nature of painful feeling; the suffering of change (壞苦), which is the nature of pleasant feeling; and the suffering of conditioning (行苦), which is the nature of neutral feeling. The desire realm (欲界) possesses all three types of suffering. The form realm (色界) and formless realm (無色界) possess the latter two. The formless realm only possesses the suffering of conditioning. There are also the eight sufferings, as commonly known. The ten similes: foam (聚沫), bubbles (泡), banana tree (芭蕉), floating clouds (浮雲), lightning (電). These five similes are common to the 'half-word' teachings of the Small Vehicle (小乘), illustrating the emptiness due to impermanence. Flames (炎), illusions (幻), dreams (夢), echoes (影響), shadows (影). These five similes are common to the 'full-word' teachings of the Great Vehicle (大乘), illustrating the emptiness of inherent existence (無性空). Non-arising is like the earth: The body is composed of the four great elements (四大): skin, flesh, sinews, and bones are the earth element (地大). Blood, marrow, tears are the water element (水大). Movement, breathing are the wind element (風大). The warmth throughout the body is the fire element (火大). Furthermore, the Kusha states: solidity is the nature of earth, wetness is the nature of water, warmth is the nature of fire, and movement is the nature of wind. If one clings to the earth element as 'I', that is the aspect of sentient beings (眾生相). If one clings to the fire element as 'I', that is the aspect of self (我相). The nature of fire is to rise upwards, which is similar to the aspect of pride. If one clings to the water element as 'I', that is the aspect of a person (人相). Human affairs change with time, just as water changes shape according to the container, which is also the same principle. If one clings to the wind element as 'I', that is the aspect of a life (壽者相). Continuous breathing is called life. Therefore, the Mahasamghata Sutra says, 'Inhaling and exhaling is called life.' Therefore, the Diamond Sutra says, 'If the mind grasps at appearances, it is attached to the aspects of self, person, sentient being, and life.' If one grasps at the aspect of self, one simultaneously clings to all four elements. Non-knowing is like grass and trees: Grass and trees have no awareness, relying on the four seasons to grow and wither. The mind of consciousness is also like this, relying on external circumstances to generate sorrow and grief. Since it relies on conditions to discriminate, its self-nature is without knowledge. The thirty-six substances: The twelve external aspects are: hair, body hair, nails, teeth, eye mucus, tears, nasal mucus, saliva, feces, urine, dirt, grime. The twelve bodily containers are: skin, blood, flesh, sinews, bones, marrow, fat, grease, brain, membrane. The twelve internal combinations are: liver, gallbladder, intestines, stomach, spleen, kidney, heart, lungs, raw organs, cooked organs, red and white phlegm, thin drink. The subtlety of form: refers to the fact that sravakas (聲聞) and pratyekabuddhas (緣覺) do not know that the emptiness of the five skandhas is the Buddha's body, and instead cling to the thirty-two marks.
相為佛身。有金鏘馬麥之患。何得厭彼忻此也。將示大乘五陰本空。王宮生無生。雙林滅不滅。丈六即真為佛身也。故云佛身者即法身也 超三界者。謂悟三界如幻也 陰不攝者。陰入即空也 八極者。八方也 措思措投也置也 六通者。一神境通。謂或現大身小身也。二天耳。聞障外聲。三天眼。見障外事。四他心。知他故。五宿命。知宿命事故。六漏盡。諸煩惱盡故 三明者。一宿命明。知宿命。二天眼明。三漏盡明。謂一往知事為通。深監因緣為明。又俱舍云。宿命明除過去愚。天眼除未來愚。漏盡除三世愚。餘三不爾。故但名通不名明也。
凈名關中釋批捲上 大正藏第 85 冊 No. 2778 凈名經關中釋抄
凈名經關中釋抄卷下
沙門道□述
弟子品
宣律師云。學在戒后故稱為不解從戒□□□□子菩薩外化不常佛側五戒暫來不常侍奉故第□□□□□在聲聞非餘二也。天臺云。品來五意。一為顯凈名□□□□□大弟子稱述不堪則備顯凈名之德。信仰生心。文殊入□□□□法二令未入正位聲聞迴心向大。若不堪之辭即舍小歸大。三成凈土之行。若聞菩薩權實難思。即漸識諸佛真應二土。四為已入正位聲聞成生蘇。教聲聞昔說花嚴如聾。凡夫不變色。故於漸次二乘
【現代漢語翻譯】 現代漢語譯本：以相好為佛身，卻有金鏘馬麥（指佛陀也需要接受供養，有時食物粗劣）的憂患，為何要厭棄此（指馬麥之患）而欣求彼（指相好之身）呢？這是爲了顯示大乘五陰（色、受、想、行、識五種構成要素）本性為空。佛陀在王宮出生，實則無生；在雙林入滅，實則不滅。丈六金身即是真佛身。所以說，佛身即是法身。超越三界，是指覺悟到三界如夢幻一般。陰不攝，是指五陰、十二入、十八界皆是空。八極，指八方。措思，是措意、放置的意思。六通，一是神境通（神通），指能示現大身或小身。二是天耳通，能聽到障礙物外的聲音。三是天眼通，能看到障礙物外的事物。四是他心通，能知曉他人的心思。五是宿命通，能知曉過去世的經歷。六是漏盡通，能使一切煩惱斷盡。三明，一是宿命明，能知曉過去世。二是天眼明。三是漏盡明。一般來說，知曉事情稱為通，深刻洞察因緣稱為明。又《俱舍論》說，宿命明能去除過去世的愚昧，天眼明能去除未來世的愚昧，漏盡明能去除三世的愚昧。其餘三種（神境通、天耳通、他心通）則不然，所以只稱為通，不稱為明。 《凈名關中釋批捲上》 大正藏第85冊 No. 2778 《凈名經關中釋抄》 《凈名經關中釋抄卷下》 沙門道□ 述 弟子品 宣律師說，學習在戒律之後，所以稱為不解。從戒律來看，□□□□子菩薩外化，不常在佛陀身邊，五戒只是暫時接受，不常侍奉，所以第□□□□□在聲聞，而非其餘二者（菩薩和佛）。天臺宗認為，此品有五種意義。一是為彰顯凈名（維摩詰，在家菩薩）的功德，各大弟子都稱述自己不堪勝任，從而充分顯示凈名的德行，使人生起信仰之心。文殊菩薩進入□□□□法。二是令未入正位的聲聞迴心向大乘。如果聽到不堪勝任的言辭，就會捨棄小乘而歸向大乘。三是成就凈土之行。如果聽聞菩薩的權巧和真實難以思議，就會逐漸認識諸佛的真身和應化身二種凈土。四是為已入正位的聲聞成就生蘇（比喻佛法滋養）。教導聲聞，過去聽聞《華嚴經》如同聾子，凡夫聽聞也不會變色，所以在漸次教法中，二乘...
【English Translation】 English version: To regard the physical form with its marks and characteristics (lakshana) as the Buddha's body, yet there are the sufferings of 'golden hoe and horse barley' (referring to the Buddha also needing to accept offerings, sometimes of poor quality food). Why then reject this (the suffering of horse barley) and rejoice in that (the body with marks and characteristics)? This is to show that the Mahayana doctrine of the five skandhas (form, feeling, perception, mental formations, and consciousness) are fundamentally empty. The Buddha was born in the royal palace, yet in reality, there is no birth; he entered Nirvana in the twin Sala trees, yet in reality, there is no extinction. The sixteen-foot golden body is the true Buddha body. Therefore, it is said that the Buddha body is the Dharma body. To transcend the three realms means to realize that the three realms are like illusions. 'Not encompassed by the skandhas' means that the five skandhas, twelve entrances (sense bases), and eighteen realms are all empty. 'Eight extremes' refers to the eight directions. 'Cuosi' means to consider, to place. 'Six supernormal powers' are: 1.神通（Shenjing tong, magical power）, which means being able to manifest a large or small body. 2. 天耳（Tianertong, divine ear）, being able to hear sounds beyond obstacles. 3. 天眼（Tianyan tong, divine eye）, being able to see things beyond obstacles. 4. 他心（Taxin tong, knowing others' minds）, being able to know the thoughts of others. 5. 宿命（Su ming tong, knowing past lives）, being able to know past lives. 6. 漏盡（Loujin tong, exhaustion of outflows）, being able to exhaust all afflictions. 'Three kinds of knowledge' are: 1. 宿命（Su ming ming, knowledge of past lives）. 2. 天眼（Tianyan ming, divine eye）. 3. 漏盡（Loujin ming, exhaustion of outflows）. Generally speaking, knowing things is called 'tong' (supernormal power), deeply understanding causes and conditions is called 'ming' (knowledge). Furthermore, the Abhidharma-kosa-bhasya says that the knowledge of past lives removes the ignorance of the past, the divine eye removes the ignorance of the future, and the exhaustion of outflows removes the ignorance of the three times. The other three (magical power, divine ear, knowing others' minds) are not like this, so they are only called 'tong' and not 'ming'. Jing Ming Guan Zhong Shi Pi Scroll 1 Taisho Tripitaka Volume 85 No. 2778 Jing Ming Jing Guan Zhong Shi Chao Jing Ming Jing Guan Zhong Shi Chao Scroll 2 Shramana Dao□ Narrated Chapter on Disciples Lawyer Xuan said, 'Learning is after precepts, therefore it is called not understanding. From the perspective of precepts, the □□□□zi Bodhisattva externalizes, not always by the Buddha's side, the five precepts are only temporarily accepted, not always attending, therefore the □□□□□ is in the Sravaka, not the other two (Bodhisattva and Buddha).' The Tiantai school believes that this chapter has five meanings. First, to highlight the merits of Jing Ming (Vimalakirti, a lay Bodhisattva), the major disciples all state their inadequacy, thus fully displaying Jing Ming's virtues, causing people to generate faith. Manjusri Bodhisattva enters the □□□□ Dharma. Second, to cause the Sravakas who have not entered the right position to turn their minds towards the Mahayana. If they hear the words of inadequacy, they will abandon the Hinayana and return to the Mahayana. Third, to accomplish the practice of Pure Land. If they hear that the expedient and real of the Bodhisattva are inconceivable, they will gradually recognize the true body and manifested body of the Buddhas, the two Pure Lands. Fourth, to accomplish the Shengsu (metaphor for the nourishment of the Buddha-dharma) for the Sravakas who have already entered the right position. Teaching the Sravakas, in the past, hearing the Avatamsaka Sutra was like being deaf, and ordinary people would not change color upon hearing it, so in the gradual teachings, the two vehicles...
如乳。次聞阿含得四果。如酪。令聞凈名□等智果不真。如生蘇。次聞般若許傳大乘未得授記。故如熟蘇。后說法華涅槃同歸佛乘為醍醐。此五味教漸次並對二乘為言。非菩薩也。為印定成經。昔所說者皆不對佛。今對佛陳述。如來印可皆成經也。注云。懸心默通者。謂聖心懸照前心。默然通見。何待言也。冥機潛應者。冥然見機潛相應會故相造也 不於三界者。身子入小乘八定及滅盡定。皆三界身心得也。菩薩住實相定。即法身真智證非三界法也。如大論云。比丘離諸欲及惡不善法。依未到地定得初禪。有覺有觀。喜樂一心。離慾火故謂覺觀。復作是念。覺觀嬈動禪心。如水中波。如睡中喚。如是種種呵覺觀。覺觀滅內清凈。繫心一處無覺無觀。定生喜樂。入第二禪。複次觀喜多過。得喜□憂離喜行。舍念智受身樂。入第三禪。複次行者觀樂之失如喜。求心不動不苦不樂。舍念清凈。入第四禪。複次觀色多過。觀身中空。外色亦爾。得無邊空處。複次行者觀空無邊。故識緣則多緣多散。故舍虛空緣但緣于識。名識處。複次是識無邊識多即散。故呵識贊無所有處□觀。此處四陰過患。無想如㿈有想如病。入非有想非無想處(無想定滅定及無想天名相余有相也)此無色皆四陰成故滅受想等心入滅盡定也。故皆是三界身心
【現代漢語翻譯】 現代漢語譯本： 好比是乳。其次聽聞《阿含經》證得四果，好比是酪。如果讓他們聽聞《維摩詰經》（Vimalakīrti-nirdeśa-sūtra）等，所證得的智慧果實並不真實，好比是生酥。再次聽聞《般若經》（Prajñāpāramitā Sūtra），允許傳授大乘佛法，但尚未得到授記，所以好比是熟酥。最後宣講《法華經》（Lotus Sūtra）和《涅槃經》（Nirvana Sutra），最終都歸於佛乘，好比是醍醐。這五味教法是漸次引導，並且是針對二乘根機的人所說，不是為菩薩所說。
爲了印證確定這些經文的真實性，過去所說的（教法）都是不符合佛陀本意的，現在面對佛陀陳述，得到如來的印可，這些（經文）才成為真正的經典。註釋中說：『懸心默通』，是指聖人的心懸照之前的（凡夫）心，默默地通達，哪裡還需要言語呢？『冥機潛應』，是指在幽冥之中見到（眾生的）根機，在潛移默化中相應契合，所以能夠相互成就。
『不於三界』，舍利弗（Śāriputra）進入小乘的八定以及滅盡定，都是在三界的身心中獲得的。菩薩安住于實相定，也就是以法身真智所證得的境界，不是三界之內的法。如同《大智度論》（Mahāprajñāpāramitāśāstra）中所說：『比丘離開各種慾望以及邪惡不善的法，依靠未到地定而得到初禪，有覺有觀，充滿喜樂，一心不亂。因為離開了**，所以稱為覺觀。又這樣想，覺觀會擾亂禪心，如同水中的波浪，如同睡夢中被呼喚。像這樣種種呵斥覺觀，覺觀滅除，內心清凈，將心繫於一處，沒有覺也沒有觀，禪定生起喜樂，進入第二禪。再次觀察喜的過患很多，得到喜□憂，離開喜而行舍，以正念和智慧感受身體的快樂，進入第三禪。再次修行者觀察樂的過失如同喜一樣，尋求心不動搖，不苦也不樂，捨棄正念而得到清凈，進入第四禪。再次觀察色（界）的過患很多，觀察自身中空，外在的色也是如此，得到無邊空處。再次修行者觀察空是無邊的，所以識的緣很多，緣多就散亂，所以捨棄虛空，只緣于識，名為識處。再次這個識是無邊的，識多就散亂，所以呵斥識而讚歎無所有處□觀。此處四陰有過患，無想如同癭，有想如同疾病，進入非有想非無想處（無想定、滅定以及無想天，名稱和相狀還存在，其餘的相狀已經不存在了）。這些無色界的禪定都是由四陰構成，所以滅除受想等心，進入滅盡定。』所以這些都是三界之內的身心。
【English Translation】 English version: Like milk. Next, hearing the Āgama and attaining the four fruits is like curds. If they hear the Vimalakīrti-nirdeśa-sūtra, etc., the wisdom fruit attained is not genuine, like raw butter. Next, hearing the Prajñāpāramitā Sūtra, allowing the transmission of the Mahayana but not yet receiving prediction, is like cooked butter. Finally, expounding the Lotus Sūtra and the Nirvana Sutra, ultimately returning to the Buddha Vehicle, is like ghee. These five flavors of teachings are gradual and directed towards those of the Two Vehicles, not for Bodhisattvas.
To confirm and establish the authenticity of these scriptures, what was said in the past did not align with the Buddha's intention. Now, presented before the Buddha and approved by the Tathagata, these (scriptures) become true scriptures. The commentary says: 'Suspended mind silently penetrates' refers to the sage's mind illuminating the previous (ordinary) mind, silently understanding, what need is there for words? 'Mysterious opportunity subtly responds' refers to seeing the potential of (sentient beings) in the darkness, subtly corresponding and harmonizing, thus mutually accomplishing.
'Not in the Three Realms', Śāriputra entering the Eight Samadhis of the Hinayana and the Cessation Samadhi are all attained within the body and mind of the Three Realms. Bodhisattvas abide in the Samadhi of True Reality, which is the realm attained by the Dharmakaya's true wisdom, not a dharma within the Three Realms. As the Mahāprajñāpāramitāśāstra says: 'A Bhikṣu, leaving all desires and evil unwholesome dharmas, relies on the Unreached Land Samadhi to attain the First Dhyana, with initial and sustained thought, filled with joy and happiness, single-minded. Because of leaving **, it is called initial and sustained thought. Again, thinking thus, initial and sustained thought disturb the mind of Dhyana, like waves in water, like being called in a dream. In this way, repeatedly scolding initial and sustained thought, initial and sustained thought cease, the mind is pure, focusing the mind in one place, without initial thought and without sustained thought, Dhyana arises with joy and happiness, entering the Second Dhyana. Again, observing the faults of joy are many, attaining joy□sorrow, leaving joy and practicing equanimity, experiencing bodily pleasure with mindfulness and wisdom, entering the Third Dhyana. Again, the practitioner observes the faults of pleasure are like joy, seeking the mind to be unmoving, neither suffering nor pleasure, abandoning mindfulness and attaining purity, entering the Fourth Dhyana. Again, observing the faults of form (realm) are many, observing emptiness within oneself, external form is also like this, attaining the Realm of Boundless Space. Again, the practitioner observes that space is boundless, therefore the conditions for consciousness are many, many conditions are scattered, therefore abandoning emptiness and only conditioning on consciousness, called the Realm of Consciousness. Again, this consciousness is boundless, many consciousnesses are scattered, therefore scolding consciousness and praising the Realm of Nothingness□contemplation. Here, the four skandhas have faults, non-thought is like a goiter, thought is like a disease, entering the Realm of Neither Thought Nor Non-Thought (the Non-Thought Samadhi, Cessation Samadhi, and the Heaven of Non-Thought, the name and form still exist, the remaining forms no longer exist). These formless realm dhyanas are all composed of the four skandhas, therefore extinguishing the feelings, perceptions, etc., entering the Cessation Samadhi.' Therefore, these are all the body and mind within the Three Realms.
。今菩薩以中道正觀照三界五陰不生不滅定此真滅盡定也 神俱滅者。謂菩提不可以身得不可以心得。身即無色無別。心即無根無住。不生不滅故云實滅。大士之滅定如此也 道法者。即陰自空也 現凡夫事者方便涉假也 心不住內外者。三處性空即心實滅。故不住也 諸見不動者。執著名為見。二邊名為動。二乘四念處觀身不凈破凈倒。觀受是苦破樂到。觀心無常破常倒。觀法無我破我倒。余品例然。是名二乘類于諸見動修三十七品也。若大乘四念處。觀身性空非凈非不凈。觀受不在內外中間非苦非樂。觀心但有假名非常非無常。觀法如幻化非我非無我。余品例然。此名大乘于諸見不動修三十七品。廣如涅槃及諸法無行明。
不斷煩惱者。煩惱性空故云不斷。二乘法執如煩惱為實有。故斷而入。菩薩悟煩惱性空。故不斷而入也 七使者。貪嗔癡慢疑為五身見。邊見邪見為第六見。戒取見取為第七取使。九結如前 時我世尊默然者。應呼云世尊我時默然。但以梵語語約故爾 目連章者梵音也。部執論翻為胡豆。法蘊足論云沒特伽羅子。此云綠豆子。新云采菽。又前身子智慧第一。約禪定呵目連。禪定第一約說法呵。所以以十大弟子此二交絡呵者。以定惠是萬行之門。故不可偏定。定深必惠明。惠明必定深也 法
【現代漢語翻譯】 現代漢語譯本：現在菩薩以中道正觀來觀照三界五陰，知其不生不滅，這才是真正的滅盡定。『神俱滅者』，是指菩提不能以身獲得，也不能以心獲得。身即是無色無別，心即是無根無住。因為不生不滅，所以說是真實的滅。大菩薩的滅定就是這樣。『道法者』，就是指五陰自身本空。『現凡夫事者』，是方便示現假象。『心不住內外者』，因為三處（內外中間）的自性本空，所以心是真實寂滅的，因此不住于任何地方。『諸見不動者』，執著于名相就叫做『見』，執著於二邊就叫做『動』。二乘的四念處觀身不凈，是爲了破除凈倒；觀受是苦，是爲了破除樂倒；觀心無常，是爲了破除常倒；觀法無我，是爲了破除我倒。其餘各品也是如此。這叫做二乘在各種見解上有所動搖，修習三十七道品。如果大乘的四念處，觀身性空，非凈非不凈；觀受不在內外中間，非苦非樂；觀心只是假名，非常非無常；觀法如幻化，非我非無我。其餘各品也是如此。這叫做大乘在各種見解上不動搖，修習三十七道品。詳細內容見《涅槃經》以及《諸法無行經》。 『不斷煩惱者』，因為煩惱的自性本空，所以說不斷。二乘認為法執如同煩惱一樣是真實存在的，所以要斷除才能進入涅槃。菩薩領悟到煩惱的自性本空，所以不斷除也能進入涅槃。『七使者』，貪(tanha)嗔(dosa)癡(moha)慢(mana)疑(vicikiccha)為五，身見(sakkayaditthi)、邊見(antagrahaditthi)、邪見(micchaditthi)為第六見，戒禁取見(silabbataparamasa)、見取見(attavadupadana)為第七取使。九結如前所述。『時我世尊默然者』，應該說『世尊我時默然』，只是因為梵語的語言比較簡略所以這樣說。『目連章(Maudgalyayana)』是梵語音譯。部執論翻譯為『胡豆』，法蘊足論說『沒特伽羅子(Maudgalyayana)』，這裡翻譯為『綠豆子』，新譯為『采菽』。而且以前舍利弗(Sariputta)智慧第一，用禪定來呵斥目連(Maudgalyayana)；目連(Maudgalyayana)禪定第一，用說法來呵斥舍利弗(Sariputta)。所以用十大弟子中的這兩位交替呵斥，是因為定和慧是通往萬行的門徑，所以不能偏廢。禪定深厚必定智慧明瞭，智慧明瞭必定禪定深厚。『法』
【English Translation】 English version: Now, the Bodhisattva uses the Middle Way's correct contemplation to illuminate the Three Realms and the Five Skandhas, knowing they are neither arising nor ceasing. This is the true extinction attainment. 'Those whose spirits are all extinguished' means that Bodhi cannot be attained through the body, nor can it be attained through the mind. The body is without form or distinction, and the mind is without root or dwelling. Because it is neither arising nor ceasing, it is said to be true extinction. The Great Bodhisattva's extinction attainment is like this. 'The Dharma of the Path' refers to the emptiness of the Skandhas themselves. 'Manifesting the affairs of ordinary beings' is a convenient display of illusion. 'The mind does not dwell inside or outside' because the nature of the three places (inside, outside, and in-between) is empty, so the mind is truly extinguished, and therefore does not dwell anywhere. 'The views are not moved' clinging to names is called 'views,' and clinging to the two extremes is called 'movement.' The Two Vehicles' Four Foundations of Mindfulness contemplate the impurity of the body to break the inversion of purity; contemplate suffering in sensation to break the inversion of pleasure; contemplate impermanence in the mind to break the inversion of permanence; contemplate non-self in phenomena to break the inversion of self. The remaining categories are similar. This is called the Two Vehicles being moved by various views, cultivating the Thirty-Seven Limbs of Enlightenment. If the Great Vehicle's Four Foundations of Mindfulness contemplate the emptiness of the body, neither pure nor impure; contemplate sensation as neither inside, outside, nor in-between, neither suffering nor pleasure; contemplate the mind as merely a provisional name, neither permanent nor impermanent; contemplate phenomena as illusory transformations, neither self nor non-self. The remaining categories are similar. This is called the Great Vehicle not being moved by various views, cultivating the Thirty-Seven Limbs of Enlightenment. Detailed explanations can be found in the Nirvana Sutra and the Sutra on the Absence of Characteristics in All Dharmas. 'Not severing afflictions' is because the nature of afflictions is empty, so it is said that they are not severed. The Two Vehicles consider attachment to Dharma to be real, like afflictions, so they must be severed to enter Nirvana. Bodhisattvas realize that the nature of afflictions is empty, so they can enter Nirvana without severing them. 'The Seven Latent Tendencies' are greed (tanha), hatred (dosa), delusion (moha), pride (mana), and doubt (vicikiccha) as the five, and the sixth is the group of views: self-view (sakkayaditthi), extreme view (antagrahaditthi), and wrong view (micchaditthi). The seventh is the group of grasping: attachment to rites and rituals (silabbataparamasa) and grasping at views (attavadupadana). The Nine Bonds are as previously mentioned. 'At that time, I, the World Honored One, was silent' should be 'The World Honored One, I was silent at that time,' but it is abbreviated in Sanskrit. 'Maudgalyayana's Chapter (Maudgalyayana)' is a transliteration of the Sanskrit sound. The Sarvastivada Vinaya translates it as 'broad beans,' the Dharmaskandha says 'Maudgalyayana (Maudgalyayana),' which is translated here as 'green beans,' and the new translation is 'gathering beans.' Moreover, in the past, Sariputta (Sariputta) was foremost in wisdom, and he rebuked Maudgalyayana (Maudgalyayana) with meditation; Maudgalyayana (Maudgalyayana) was foremost in meditation, and he rebuked Sariputta (Sariputta) with Dharma teaching. The reason for alternating rebukes between these two of the Ten Great Disciples is that Samadhi and Wisdom are the gateways to all practices, so one cannot be biased towards either. Deep Samadhi will surely lead to clear Wisdom, and clear Wisdom will surely lead to deep Samadhi. 'Dharma'
無有我等者。小乘觀破我證無我。唯證初果等。今大乘實相法即於我無我而不二。我尚不可得。非我何可得。是法性實相真無我義。證此無我乃得無生忍。七地大士豈同小乘哉 離生死者。若前際有生后際有死。故中間名壽命。今菩薩住法身實相。不生故無前際。不滅故無後。無前後故壽者性空 滅諸相者。小乘說有法有生住異滅四相相遷。今大乘法性性自寂滅離四相也 離覺觀者。取相生心說有覺觀。離相假名故無覺觀也 萬法萬緣者。萬法無定法故無法也。緣無定緣故無緣也。如身是菩提界多成眾則無法。如嬰垓童子少壯老年眾緣為形。則形無定形也 法不屬因者。妄法有生滅故屬因緣。生其真法不生不滅故不屬因緣也。諸邊不動者。離四句故諸邊不動也。離觀行者。妄識緣相起緣相故言觀。真智照無相。無相故無觀。又取相心緣生緣相故言行。離相心無生。無生故不行也 迦葉此云龜者。蓋取明義也。知三世故也。或云飲光。亦明也。此呵頭陀也。小乘以於四事抖擻不染不著。少欲知足名為頭陀。今凈名大事於三界五蘊菩提涅槃如般若波羅蜜。抖擻無取無住名曰頭陀。故法花經云。是經難持。若能持者是名持戒行頭陀者。又善住意天子經云。頭陀者抖擻。貪慾嗔恚愚癡三界六入我說此人能善抖擻。如是抖擻不取
不捨不修不著。我說此人能善頭陀。頭陀者此云抖擻也。又行中頭陀有二。一隨時。如梵網經。春秋為二月行也。意如冬夏極寒熱故安居。春秋暄涼隨行也。二隨行者。有十二。四分云。一但三衣。二糞掃衣。三常乞食。四不作餘食法。五一坐。六一團。七練若(此云無聲處)八冢間。九樹下。十露坐。十一隨座。十二常坐 而不能普者。迦葉諸聲中有二行勝。一故不普菩薩無緣大慈故能普也。次別呵。云住平等法應次行乞食。呵聲聞頭陀。乞食為養五蔭但少欲耳。不同菩薩為堅住正觀養法身也。法身即不食。身懷和合。法身不受三界身也 空聚相者。聚落有二。一者外聚相。村邑也。二者內聚。六根也。故金光明六根聚落賊所止也。謂諸外聚若有人物士女則有可觀。若空聚無人唯有劫賊虎狼死屍毒蛇則不可樂也。若菩薩六根如法花經。八百功德威千二百功德則如聚落有人物也。今凡夫六根空無功德。唯有三受毒蛇邪見劫賊妄念死屍。故不可樂也 不捨八邪者 若舍八邪入八解脫。是小乘禪悅食。若不捨八邪入八解脫。為大乘禪悅食。若舍八邪入八正道。為小乘法喜食。若不捨邪相入正法。為大乘法喜食。故今後名示大乘法喜禪悅呵迦葉小乘二食也 非有煩惱等者。大乘平等法喜食本性清凈故非有非無。心性寂滅平等
【現代漢語翻譯】 現代漢語譯本 不捨棄、不修正、不執著。我說這樣的人能夠很好地修持頭陀行（Dhutanga，一種苦行）。頭陀，意思是抖擻精神。又有行持中的頭陀行有兩種。一是隨順時節。如《梵網經》所說，春秋兩季各用兩個月的時間行持。意思是冬夏極其寒冷炎熱，所以要安居。春秋季節溫暖涼爽，適合隨處行持。二是隨順所修之行。有十二種。四分律中說：一是但持三衣，二是穿糞掃衣，三是常行乞食，四是不積蓄多餘食物，五是一坐食，六是一摶食，七是住在蘭若（Aranya，寂靜處），八是住在墳墓間，九是住在樹下，十是露天而坐，十一是隨處而坐，十二是常坐不臥。而不能普遍利益眾生，是因為迦葉（Kasyapa，佛陀的弟子）等聲聞弟子中有兩種殊勝的行持。一是不能普遍利益眾生。菩薩因為無緣大慈，所以能夠普遍利益眾生。其次是特別呵斥。說安住于平等法，應當依次行乞食。呵斥聲聞的頭陀行，乞食是爲了養活五蘊之身，只是爲了少欲而已。不同於菩薩爲了堅固安住于正觀，養育法身。法身是不需要飲食的。身體是和合之物，法身不受三界之身的束縛。 空聚之相，聚落有兩種。一是外聚之相，指村莊。二是內聚，指六根。所以《金光明經》說六根是聚落，是盜賊所停留的地方。指外在的聚落，如果有人物、士女，則有可觀看之處。如果空無一人，只有劫賊、虎狼、死屍、毒蛇，則不可喜樂。如果菩薩的六根如《法華經》所說，具有八百功德、威千二百功德，則如聚落中有人物。現在凡夫的六根空無功德，只有三受（苦受、樂受、不苦不樂受）、毒蛇、邪見、劫賊、妄念、死屍，所以不可喜樂。 不捨棄八邪，如果捨棄八邪而入八解脫，是小乘的禪悅食。如果不捨棄八邪而入八解脫，是大乘的禪悅食。如果捨棄八邪而入八正道，是小乘的法喜食。如果不捨棄邪相而入正法，是大乘的法喜食。所以現在用後面的名稱來顯示大乘的法喜禪悅，呵斥迦葉的小乘二食。 沒有煩惱等等，大乘平等法喜食的本性是清凈的，所以非有非無。心性寂滅平等。
【English Translation】 English version Not abandoning, not correcting, not clinging. I say that this person can well practice Dhutanga (ascetic practices). 'Dhutanga' means to invigorate oneself. Furthermore, there are two types of Dhutanga in practice. First, following the seasons. As stated in the 'Brahma Net Sutra', practicing for two months each in spring and autumn. This means that in the extremely cold and hot seasons of winter and summer, one should reside in one place. In the warm and cool seasons of spring and autumn, one can practice anywhere. Second, following the practice itself. There are twelve types. The Sarvastivada Vinaya says: first, only holding three robes; second, wearing robes made of discarded rags; third, constantly begging for food; fourth, not accumulating extra food; fifth, eating in one sitting; sixth, eating one lump of food; seventh, dwelling in Aranya (a quiet place); eighth, dwelling among tombs; ninth, dwelling under trees; tenth, sitting in the open; eleventh, sitting wherever one is; twelfth, constantly sitting without lying down. The reason for not being able to universally benefit sentient beings is that Kasyapa (one of Buddha's disciples) and other Sravakas have two superior practices. One is not being able to universally benefit sentient beings. Bodhisattvas, because of their impartial great compassion, are able to universally benefit sentient beings. Second, specifically rebuking. Saying that abiding in the Dharma of equality, one should sequentially practice begging for food. Rebuking the Dhutanga practices of the Sravakas, begging for food is only to nourish the five aggregates, merely for reducing desires. This is different from Bodhisattvas, who, in order to firmly abide in right contemplation, nourish the Dharmakaya (Dharma body). The Dharmakaya does not need food. The body is a composite, the Dharmakaya is not bound by the body of the three realms. The appearance of an empty settlement. There are two types of settlements. First, the appearance of an external settlement, referring to villages. Second, the internal settlement, referring to the six senses. Therefore, the 'Golden Light Sutra' says that the six senses are a settlement, a place where thieves dwell. Referring to external settlements, if there are people, figures, scholars, and women, then there is something to see. If it is empty and without people, only with robbers, tigers, wolves, corpses, and poisonous snakes, then it is not enjoyable. If a Bodhisattva's six senses are as described in the 'Lotus Sutra', possessing eight hundred merits and the majesty of one thousand two hundred merits, then it is like a settlement with people and figures. Now, ordinary people's six senses are empty and without merit, only with the three feelings (suffering, pleasure, neither suffering nor pleasure), poisonous snakes, wrong views, robbers, deluded thoughts, and corpses, therefore it is not enjoyable. Not abandoning the eight evils. If one abandons the eight evils and enters the eight liberations, it is the Samadhi-joy food of the Hinayana. If one does not abandon the eight evils and enters the eight liberations, it is the Samadhi-joy food of the Mahayana. If one abandons the eight evils and enters the eightfold noble path, it is the Dharma-joy food of the Hinayana. If one does not abandon the evil appearances and enters the right Dharma, it is the Dharma-joy food of the Mahayana. Therefore, now using the latter name to show the Dharma-joy Samadhi-joy of the Mahayana, rebuking Kasyapa's two foods of the Hinayana. Without afflictions, etc. The nature of the Mahayana's equal Dharma-joy food is pure, therefore it is neither existent nor non-existent. The nature of the mind is tranquil and equal.
禪悅食故定非入出。生死涅槃平等故二俱不住 不空食人之施者。小乘中犯四重為盜食。不勤三業。謂上根不坐禪。中根不讀誦。下根不營理僧事。為負債食。初果人為同意食。阿羅漢為自己食。由應供故。今大乘若不發菩提心住平等觀。非真出家。故皆名空食人之信施也 須菩提云善吉。亦曰空生。亦曰善現。以初生時屋舍皆空。父母謂其不吉將問相師。相師占云。大吉甚善。故云善現。或曰。空生善相現故名善現。然此正為表解空第一故現空也。如羅云六年住胎表密行第一。迦葉金色表頭陀潔行莊嚴。迦留陀夷此云黑光。表污凈行為結之緣。又善吉于弟子中。解空無諍第一。小乘入第四禪觀眾生緣不與物諍名為無諍。而舍有證空棄生死取涅槃等未免此諍。今凈名大乘住中道觀。非垢非凈不生不滅。我與無我其性不二。生死涅槃本性平等。名真無諍。故被呵也。又小乘入觀緣真諦故空。出觀緣俗故有。如是舍有取空非真解空。今凈名大乘色不異空空不異色。非有非無不取不捨。達諸法相無掛礙。稽首如空無所依。名真解空第一也。被呵也。問。小乘無諍三昧云何。答。俱舍論頌云無諍世俗智。后靜慮不動。三洲緣未生。欲界有事惑。謂十智中世俗八智。定中住第四靜慮。六阿羅漢中不動性。四洲中不緣北洲。無我所
故。唯緣未來。過現已滅故也。三界中唯緣欲界。有事惑故。又法花云。十弟子內秘菩薩行外現示聲聞。是即如來未出時身子目連示居外道。優樓那提示居事火。大迦葉示凈行婆羅門。羅云阿那律示現王宮受五欲愛。或身子示聰惠。盤特示訥鈍目連示尊貴。優波離示下賤。滿愿示博學。迦旃延示辯論。如來成道即為引其類得證聲聞。今引小入大故因問疾。各辭不堪。則令所化舍小歸大。漸與法花作授記之方便也。盛滿飯有云善吉。持解空故。往令凈名以表妙有相折故示也 不壞於身者。聲聞以身為苦故滅身以歸寂。一相者寂滅相也 菩薩觀身從緣□無自性。即不待壞身自然本寂也 五逆者。殺父殺母殺阿羅漢出佛身血破法輪僧。前二違恩。后三背德。故名為逆。業縛之劇莫逾於此。無縛不妄。子妄皆真故即逆縛為解脫相 邪見彼岸本性不殊者。此三句關中意。以非邪非正非難非惱非凈為平等故可取食。天臺意。以呵善吉汝二乘偏空是邪見非中道彼岸住化城之難。非無難也。染著涅槃之惱遠離法性之凈得化城八難。其狀云何。答。大品云。寧使眾生落三塗獄。不使眾生入二乘道。即以小乘見修。無學道為三惡道難。永執無我為此洲難。出觀緣俗入觀緣真。為佛前佛後難。不見法身不聞中道。為生聾生盲。辯說生滅不了無
【現代漢語翻譯】 現代漢語譯本： 因此，只能緣于未來，因為過去和現在已經滅盡了。三界之中，只能緣于欲界，因為有事惑的緣故。又，《法華經》說：『十弟子內心秘密地修菩薩行，外表顯現為聲聞。』這就是如來佛未出世時，舍利弗（智慧第一）和目犍連（神通第一）示現居住在外道中，優樓頻螺迦葉（苦行第一）示現居住在事火外道中，摩訶迦葉（頭陀第一）示現為凈行婆羅門，羅睺羅（密行第一）和阿那律（天眼第一）示現居住在王宮中，接受五欲之愛。或者舍利弗示現聰慧，盤陀伽（愚鈍第一）示現愚鈍，目犍連示現尊貴，優波離（持戒第一）示現**，富樓那（說法第一）示現博學，迦旃延（論議第一）示現善於辯論。如來佛成道后，就引導他們這一類人證得聲聞果位。現在引導小乘進入大乘，所以藉著問病這件事，各位都推辭不堪勝任，就是要讓他們這些被教化的人捨棄小乘，歸向大乘，逐漸為《法華經》的授記做方便。盛滿飯的器皿，有人說是善吉（須菩提，解空第一），因為他持著解空的道理，前往拜訪維摩詰，是爲了用妙有來相對摺，所以才這樣示現。 『不壞於身』，聲聞乘人認為身體是痛苦的根源，所以滅身以歸於寂滅。『一相』，指的是寂滅之相。菩薩觀察身體從因緣而生，沒有自性，所以不需要等到壞身，自然本來就是寂滅的。『五逆』，指的是殺父、殺母、殺阿羅漢、出佛身血、破和合僧。前兩種違背了恩情，后三種背離了德行，所以稱為逆。業力的束縛沒有比這更嚴重的了。沒有束縛不是虛妄的，虛妄的兒子都是真實的，所以就用逆縛作為解脫之相。 『邪見彼岸本性不殊』，這三句話是關中的意思，因為非邪非正、非難非惱、非凈為平等，所以可以取食。天臺宗的意思是，呵斥善吉，說你們二乘偏於空，是邪見，不是中道，彼岸是住在化城之難。不是沒有難。染著涅槃的惱，遠離法性的凈，得到化城的八難。那情形是怎樣的呢？回答說，《大品般若經》說：『寧可使眾生墮入三塗地獄，也不使眾生進入二乘道。』就是以小乘的見解、修行、無學道為三惡道之難，永遠執著于無我為此洲之難，出觀緣俗，入觀緣真，為佛前佛後之難，不見法身，不聞中道，為生聾生盲，辯說生滅，不了無生。
【English Translation】 English version: Therefore, one can only be conditioned by the future, because the past and present have already ceased. Among the Three Realms, one can only be conditioned by the Desire Realm, because of the presence of afflictions related to events. Furthermore, the Lotus Sutra states: 'The ten disciples secretly practice the Bodhisattva path internally, while outwardly manifesting as Shravakas (聲聞, Hearers).' This means that before the Tathagata (如來, Thus Come One) appeared in the world, Shariputra (舍利弗, Wisdom foremost) and Maudgalyayana (目犍連, Supernatural power foremost) demonstrated living among the heretics, Uruvilva-kashyapa (優樓頻螺迦葉, Asceticism foremost) demonstrated living among fire-worshipping heretics, Mahakashyapa (摩訶迦葉, Ascetic practices foremost) demonstrated being a pure-conduct Brahmin, Rahula (羅睺羅, Esoteric practice foremost) and Aniruddha (阿那律, Heavenly eye foremost) demonstrated living in the royal palace, accepting the love of the five desires. Or Shariputra demonstrated intelligence, Panthaka (盤陀伽, Dullness foremost) demonstrated dullness, Maudgalyayana demonstrated nobility, Upali (優波離, Discipline foremost) demonstrated , Purna (富樓那, Eloquence foremost) demonstrated erudition, Katyayana (迦旃延, Debate foremost) demonstrated skill in debate. After the Tathagata attained enlightenment, he guided those of their kind to attain the Shravaka fruit. Now, guiding the Hinayana (小乘, Lesser Vehicle) into the Mahayana (大乘, Greater Vehicle), so through the pretext of inquiring about illness, each declined to be capable, which is to make those who are being taught abandon the Hinayana and return to the Mahayana, gradually creating the convenience of prediction in the Lotus Sutra. A vessel filled with rice, some say it is Subhuti (須菩提, Understanding emptiness foremost), because he holds the principle of understanding emptiness, going to visit Vimalakirti (凈名, Pure Name) is to use the wonderful existence to counter the relative folding, so it is shown. 'Not destroying the body', Shravakas consider the body to be the root of suffering, so they extinguish the body to return to stillness. 'One aspect' refers to the aspect of stillness and extinction. Bodhisattvas observe the body arising from conditions, without self-nature, so without waiting for the body to be destroyed, it is naturally originally still. 'Five rebellious acts' refer to killing one's father, killing one's mother, killing an Arhat (阿羅漢, Worthy One), shedding the blood of a Buddha, and disrupting the Sangha (僧, monastic community). The first two violate kindness, the latter three betray virtue, so they are called rebellious. The severity of the bondage of karma is no greater than this. No bondage is not false, false sons are all true, so use rebellious bondage as the aspect of liberation. 'Heretical views, the other shore, the fundamental nature are not different', these three sentences are the meaning of Guan Zhong, because non-heretical, non-correct, non-difficult, non-annoying, non-pure are equal, so it can be taken as food. The meaning of the Tiantai school is to rebuke Subhuti, saying that your two vehicles are biased towards emptiness, are heretical views, not the middle way, the other shore is living in the difficulty of the transformation city. It is not without difficulty. The annoyance of being attached to Nirvana, the purity of being far from the nature of the Dharma, obtaining the eight difficulties of the transformation city. What is that situation like? The answer is, the Mahaprajnaparamita Sutra says: 'Rather cause sentient beings to fall into the three evil paths of hell, than cause sentient beings to enter the two vehicles.' That is, taking the views, practices, and path of no learning of the Hinayana as the difficulty of the three evil paths, forever clinging to no-self as the difficulty of this continent, going out of contemplation to be conditioned by the mundane, entering contemplation to be conditioned by the true, as the difficulty before and after the Buddha, not seeing the Dharmakaya (法身, Dharma Body), not hearing the middle way, as being born deaf and blind, debating about arising and ceasing, not understanding no-arising.
生。為世智辯聰。沈空滯寂。為長壽諸天難。大經云十千劫等。此是發大之根故也。以此為難障真涅槃。有逾凡夫八難之患。可不畏哉。無凈福田墮謗等言二家不同。類此可見 等無有異者。關中以平等一性為無異。天臺以凡夫滯有二乘滯空。為滯雖殊齊障中道為等無有異 置缽欲出者。天臺云善吉被難。卒聞妄捧解空亦失。故凈名返以幻化安立也 富樓那前目連呵說法禮不當。此章呵差根之患。有云。觀人心句是世界悉檀。根原句是對治悉檀。行大道句是第一義悉檀。故根性大乘問悉檀者。此法名出楞伽。智論梵云悉檀。此云宗成。亦曰墨。如實相印之類也。彼印印理。此墨守定教。此有四種。一世界悉檀。為發善根眾生托世名相今生樂欲起信心故。二各各為人悉檀。為已種善各隨根緣令增長故。三對治悉檀。為有眾生雖種善根為重惑所障未得成就起對治故。四第一義悉檀。為久修行眾生攝理而談故。此則前三順根。第四攝理。就前三又二未信令生信。世界已信令起行。立為人對治。又起行有二。起生善行立為人。起斷惡行立對治。由是緣故如來於無相法中隨理順根生信起行生善斷惡流演八萬四千法。余教門種種差別同趣大菩提故 迦旃延此云剛剩。有云文飾。施設足論云剃髮種。未詳所以 生滅心行說實相法者。
【現代漢語翻譯】 現代漢語譯本 產生。因為世俗的智慧和辯才，沉溺於空寂，對於長壽諸天來說也是一種困難。《大經》中說十千劫等等，這是發起大乘之根的緣故。因此，以此為難，會障礙真正的涅槃，比凡夫的八難之患還要嚴重，難道不應該畏懼嗎？『無凈福田』、『墮謗』等說法，兩家（指不同的宗派或註釋者）的觀點不同，類似的情況可以見到。『等無有異者』，關中地區認為平等一性就是無異。天臺宗認為凡夫執著于有，二乘執著于空，雖然執著不同，但都同樣障礙中道，所以說是『等無有異』。 『置缽欲出者』，天臺宗認為善吉受到為難，突然聽到妄自捧場、曲解空性，也失去了（正見）。所以維摩詰反而用幻化來安立（他們）。富樓那之前，目連呵斥說法的禮儀不當，這一章是呵斥根器差異帶來的弊病。有人說，『觀人心句』是世界悉檀，『根原句』是對治悉檀，『行大道句』是第一義悉檀。所以根性大乘問悉檀，這種說法出自《楞伽經》。《智論》中梵語稱悉檀為Siddhanta（悉檀），這裡翻譯為『宗成』，也叫做『墨』，如同實相印之類的東西。那個印是印證真理，這個墨是墨守既定的教義。這裡有四種：一是世界悉檀，爲了讓發起善根的眾生，依託世間的名相，今生感到快樂，從而生起信心；二是各各為人悉檀，爲了讓已經種下善根的人，各自隨著因緣增長；三是對治悉檀，爲了有些眾生雖然種下善根，但被深重的迷惑所障礙，無法成就，所以生起對治；四是第一義悉檀，爲了長期修行的眾生，攝取真理而談論。這裡前三種是順應根器的，第四種是攝取真理。就前三種來說，又分為未信者令生信（世界悉檀），已信者令起行（各各為人悉檀和對治悉檀）。又起行有兩種，起生善行（各各為人悉檀），起斷惡行（對治悉檀）。由於這樣的緣故，如來在無相法中，隨著真理順應根器，生起信心，發起修行，生善斷惡，流演出八萬四千法門，其他教門種種差別，最終都趨向于大菩提。 迦旃延（Katyayana）這裡翻譯為『剛剩』，也有人翻譯為『文飾』。《施設足論》中說『剃髮種』，還不清楚是什麼意思。用生滅心行來說實相法的人。
【English Translation】 English version arises. Because of worldly wisdom and eloquence, being immersed in emptiness and stillness is also a difficulty for the long-lived heavens. The Mahayana Sutra says 'ten thousand kalpas' etc., this is because it is the root of initiating the Great Vehicle. Therefore, taking this as a difficulty will obstruct true Nirvana, which is more serious than the eight difficulties of ordinary people. Shouldn't we be afraid of this? The statements 'no pure field of merit', 'falling into slander' etc., are different in the views of the two schools (referring to different sects or commentators), similar situations can be seen. 'Equal without difference', the Guanzhong region believes that the equality of one nature is without difference. The Tiantai school believes that ordinary people are attached to existence, and the two vehicles are attached to emptiness. Although the attachments are different, they all equally obstruct the Middle Way, so it is said to be 'equal without difference'. 'Placing the bowl and wanting to leave', the Tiantai school believes that Subhuti (善吉) was troubled, and suddenly hearing reckless praise and misinterpretation of emptiness, he also lost (the correct view). Therefore, Vimalakirti (凈名) instead used illusion to establish (them). Before, Maudgalyayana (目連) rebuked Purna (富樓那) for improper etiquette in preaching. This chapter rebukes the drawbacks caused by differences in faculties. Some say that 'observing people's minds' is the loka-siddhanta (世界悉檀), 'the root origin' is the pratipaksa-siddhanta (對治悉檀), and 'practicing the great path' is the paramartha-siddhanta (第一義悉檀). Therefore, the nature of the Great Vehicle asks about siddhanta, this statement comes from the Lankavatara Sutra (楞伽經). In the Mahaprajnaparamita Sastra (智論), the Sanskrit word for siddhanta is Siddhanta (悉檀), which is translated here as 'establishment of doctrine', also called 'ink', like the seal of true reality. That seal is to seal the truth, this ink is to adhere to the established teachings. There are four types here: first, the loka-siddhanta, in order to allow sentient beings who have initiated good roots to rely on worldly names and forms, to feel happy in this life, thereby generating faith; second, the pudgala-abhipraya-siddhanta (各各為人悉檀), in order to allow those who have already planted good roots to grow according to their respective conditions; third, the pratipaksa-siddhanta, because some sentient beings, although they have planted good roots, are obstructed by deep confusion and cannot achieve it, so they generate countermeasures; fourth, the paramartha-siddhanta, for sentient beings who have practiced for a long time, to discuss by extracting the truth. Here, the first three are in accordance with the faculties, and the fourth is to extract the truth. Regarding the first three, they are further divided into causing those who do not believe to generate faith (loka-siddhanta), and causing those who already believe to initiate practice (pudgala-abhipraya-siddhanta and pratipaksa-siddhanta). There are two types of initiating practice, initiating the generation of good deeds (pudgala-abhipraya-siddhanta), and initiating the cutting off of evil deeds (pratipaksa-siddhanta). Because of this reason, the Tathagata (如來) in the Dharma of no form, follows the truth and accords with the faculties, generating faith, initiating practice, generating good and cutting off evil, flowing out eighty-four thousand Dharma gates, and the various differences in other teachings ultimately lead to the Great Bodhi. Katyayana (迦旃延) is translated here as 'rigid surplus', and some translate it as 'literary embellishment'. The Tattvasamgraha (施設足論) says 'shaved hair seed', it is not yet clear what it means. Those who use the mind of arising and ceasing to speak of the Dharma of true reality.
緣生之法四相所遷生滅之謂也。生滅之法從因緣生。緣生之法體無自性實相之謂也。又小乘由執生故有無常苦空無我等四義。由執滅有寂滅義。前四是厭。后一是忻。今大乘悟不生不滅故是實相義。而迦旃延言緣生無常。即是以小乘實相法也 無常即實相者。常無常不二即實相。離常說常。即生滅下之四義準此應知 苦義即實相者。思益云。知苦無生苦聖諦。大經云。凡夫有苦無諦二乘有苦有諦。菩薩解苦無苦。而真諦皆實相義也。此大小五義難明故略寄一。喻如母養垓子見啼不止懼之云鬼來。一歲已下聞鬼不懼。此喻凡夫聞五陰無等五心不厭也。二三歲已去聞鬼即懼。此喻二乘聞無常等心厭離也。年至十五聞說鬼來了鬼本無但假言說至兒啼故。此喻菩薩了陰無生苦等但如來假名方便引導物。故此真義也 阿那律秦言如意。亦曰無貧。或云無滅。過去曾施辟支佛一食九十一劫常在天上受如意報。故云如意。恒無貧乏故云無貧。善根不滅故云無滅。又云。因入佛塔剔燈照九十一劫善根不滅。今得天眼報。故云無滅也 五通等者。若聲聞依四禪定起通。有功德作相而見知外道等無為不應有見者。若聲聞依惠斷惑名擇滅無為。不應有見也。大乘天眼即中見色。圓觀三諦權實雙觀。即寂而照。故無此難。如下文自明也。大小殊
【現代漢語翻譯】 現代漢語譯本 緣生之法指的是由四相（生、住、異、滅）所遷流而產生的生滅現象。這種生滅之法是從因緣和合而生起的。緣生之法的本體是無自性的，這被稱為實相。 另外，小乘因為執著于『生』，所以有無常、苦、空、無我等四種觀念。因為執著于『滅』，所以有寂滅的觀念。前面的四種是厭離，後面一種是欣求。現在大乘領悟到不生不滅，所以才是實相的真正含義。而迦旃延（Kātyāyana，佛陀十大弟子之一，以善於論議著稱）所說的緣生無常，實際上是以小乘的實相法為基礎的。 無常即是實相，常與無常不二，這才是實相。離開『常』而談論『常』，就如同在生滅的範疇內討論四種觀念（生、住、異、滅），應該依此理解。 苦的意義即是實相。《思益經》中說：『知苦無生是苦聖諦。』《大般涅槃經》中說：『凡夫有苦而無諦，二乘有苦也有諦，菩薩理解苦而無苦，而真諦都是實相的意義。』大小乘的這五種意義難以明白，所以略微借用一個比喻：如同母親養育嬰兒，看到嬰兒啼哭不止，就恐嚇他說鬼來了。一歲以下的嬰兒聽到鬼並不害怕，這比喻凡夫聽到五陰（色、受、想、行、識）無常等五種觀念，心中並不厭離。兩三歲以上的孩子聽到鬼就會害怕，這比喻二乘聽到無常等觀念，心中產生厭離。到了十五歲，聽到說鬼來了，明白鬼本來就沒有，只是假借言說來嚇唬啼哭的嬰兒。這比喻菩薩了悟五陰無生、苦等，只是如來假借名相，方便引導眾生，這才是真正的意義。 阿那律（Aniruddha，佛陀十大弟子之一，以天眼第一著稱），翻譯成漢語是『如意』，也叫做『無貧』，或者『無滅』。過去曾經供養辟支佛（Pratyekabuddha，獨覺佛）一餐飯，九十一劫常常在天上享受如意的果報，所以叫做『如意』。恒常沒有貧乏，所以叫做『無貧』。善根不滅，所以叫做『無滅』。還有一種說法是，因為進入佛塔擦拭燈，照亮佛塔，九十一劫善根不滅，現在得到天眼的果報，所以叫做『無滅』。 五通等，如果聲聞（Śrāvaka，聽聞佛法而修行的弟子）依靠四禪定而生起神通，因為有功德和造作的相，所以能見知。外道等認為無為法不應該有見。如果聲聞依靠智慧斷除迷惑，名為擇滅無為，不應該有見。大乘的天眼即是中道之見，圓滿觀照三諦（空、假、中），權巧和真實雙重觀照，即寂靜而照見，所以沒有這些困難，如下文會自行說明。大小乘的差別。
【English Translation】 English version The law of dependent origination refers to the phenomena of arising and ceasing that are transformed by the four characteristics (birth, duration, change, and extinction). These phenomena of arising and ceasing arise from causes and conditions. The essence of the law of dependent origination is without inherent self-nature, which is called true reality (Śūnyatā). Furthermore, the Hinayana (小乘，Lesser Vehicle) school, due to its attachment to 'birth,' has four concepts: impermanence (anitya), suffering (duhkha), emptiness (śūnyatā), and non-self (anātman). Due to its attachment to 'extinction,' it has the concept of cessation (nirvana). The first four are about aversion, and the last one is about seeking joy. Now, the Mahayana (大乘，Greater Vehicle) school realizes non-birth and non-extinction, which is the true meaning of true reality. Kātyāyana (迦旃延，one of the Buddha's ten great disciples, known for his skill in debate) said that dependent origination is impermanent, which is actually based on the Hinayana's concept of true reality. Impermanence is true reality; permanence and impermanence are not two, and this is true reality. To talk about 'permanence' apart from 'permanence' is like discussing the four concepts (birth, duration, change, and extinction) within the scope of arising and ceasing; one should understand it accordingly. The meaning of suffering is true reality. The Si Yi Jing (思益經) says: 'Knowing that suffering has no birth is the noble truth of suffering.' The Mahāparinirvāna Sūtra (大般涅槃經) says: 'Ordinary people have suffering but no truth; the Two Vehicles (聲聞乘 and 緣覺乘) have both suffering and truth; Bodhisattvas understand suffering and have no suffering, and the true truths are all the meaning of true reality.' These five meanings of the Greater and Lesser Vehicles are difficult to understand, so I will briefly use an analogy: It is like a mother raising a baby, seeing the baby crying non-stop, and scaring him by saying that a ghost has come. Babies under one year old are not afraid of ghosts, which is like ordinary people hearing the five aggregates (skandha) of impermanence, etc., and not feeling aversion in their hearts. Children over two or three years old are afraid of ghosts when they hear them, which is like the Two Vehicles hearing impermanence, etc., and feeling aversion in their hearts. At the age of fifteen, when they hear that a ghost has come, they understand that ghosts do not exist, but are just used to scare crying babies. This is like Bodhisattvas realizing that the five aggregates have no birth, suffering, etc., and that the Tathagata (如來，another name of Buddha) is just using names and convenient means to guide sentient beings; this is the true meaning. Aniruddha (阿那律，one of the Buddha's ten great disciples, known as the foremost in divine eye), translated into Chinese, means 'as desired,' also called 'without poverty,' or 'without extinction.' In the past, he offered a meal to a Pratyekabuddha (辟支佛，a Buddha who attains enlightenment on his own), and for ninety-one kalpas (劫，an extremely long period of time) he always enjoyed the reward of 'as desired' in the heavens, so it is called 'as desired.' He is always without poverty, so it is called 'without poverty.' His good roots do not perish, so it is called 'without extinction.' Another saying is that because he entered the pagoda and wiped the lamp, illuminating the pagoda, his good roots did not perish for ninety-one kalpas, and now he has obtained the reward of the divine eye, so it is called 'without extinction.' The five supernormal powers (abhijñā), etc., if a Śrāvaka (聲聞，a disciple who practices by listening to the Buddha's teachings) arises supernormal powers based on the four dhyanas (禪那，meditative states), because there are merits and fabricated appearances, he can see and know. The heretics, etc., believe that unconditioned dharma (無為法) should not have seeing. If a Śrāvaka relies on wisdom to cut off delusions, it is called cessation of extinction (擇滅無為), and there should be no seeing. The divine eye of the Mahayana is the middle way of seeing, fully observing the three truths (emptiness, provisional existence, and the middle way), skillfully and truly observing both, which is stillness and illumination, so there are no such difficulties, as the following text will explain itself. The difference between the Greater and Lesser Vehicles.
途有此懸別。而或者以近遠之見約數量而分大小。不亦謬哉。又佛心無不寂故照無不見。惠不離定即寂而照。故見而無二也 優波離奏言上首。亦曰近取。以本近八釋子執事取與故云近執近取。言上首者。以初與八釋子同時出家之時如來先度為上座故云也 律行者有二。一本來不犯。二犯能悔。此波離之律行也。今凈名以法身真性本凈根智迷以復悟為律行也。故經云。唯佛一人住戒餘人皆名污戒者。又下文云。是即具足。明此經法性尸羅一心具足萬行。豈二百五十而言具足哉 重增者。小乘懺法要深見罪累起重悔心等言滅也。故關中天臺皆云以背真妄犯若為罪垢。志誠悔懼複名重增。今申一釋。罪之自性不生不滅。昔二人犯罪不生見生名初犯。今波離為懺不滅言滅。名重增也。若是罪本不生。今悔亦無滅。即去除滅也。普賢觀經云。若欲懺悔者當求真實相。真實相者即是悟罪之與心俱不滅也。此云持律。可不妙哉 第九解脫者斷修惑。九地各有九無礙九解脫。今非想地中第九解脫得無學持心。況眾生心性本凈。妄想若垢者既妄想。見垢明垢非垢。取我顛倒亦然。其猶病眼見花。病痊即知花體本無。故生師云。僧而諦者明真非諦也 生滅不住者。夫為罪者不可以一念成。若積念而成罪者。即念自生滅剎那不住。豈可罪哉
【現代漢語翻譯】 現代漢語譯本 途中有這樣的區別。然而，有些人用遠近的觀點來衡量數量，從而區分大小，這不是很荒謬嗎？而且，佛心無不寂靜，所以照見一切而無所不見。智慧不離禪定，即寂靜而照見，所以見與不見沒有分別。 優波離（Upali，佛陀十大弟子之一，持戒第一）奏言『上首』，也稱為『近取』。因為最初與八位釋迦族弟子一起出家時，如來（Tathagata，佛陀的稱號）先度化他為上座，所以稱為『近執近取』，意為親近執事。說『上首』，是因為當初與八位釋迦族弟子同時出家時，如來先度化他成為上座的緣故。 持律者有兩種：一是本來就不犯戒，二是犯戒后能夠懺悔。這是優波離的持律。現在維摩詰（Vimalakirti，在家菩薩，常以辯才示現）以法身真性本自清凈，以根源之智迷途后又覺悟作為持律。所以經中說：『唯有佛一人住于戒律，其餘的人都名為破戒者。』又下文說：『這就是具足。』說明此經的法性戒律一心具足萬行，難道是二百五十條戒律就能說具足的嗎？ 『重增』是指小乘的懺悔法要深刻地認識到罪過的積累，產生強烈的悔恨之心等等，才能說罪業滅除。所以關中和天臺宗都說，以背離真如妄想而犯戒，就好像是罪垢。真心誠意地悔恨恐懼，又名為『重增』。現在我再解釋一下，罪的自性是不生不滅的。過去二人犯罪，不生而見生，名為初犯。現在優波離爲了懺悔，不滅卻說滅，名為『重增』。如果罪的本性不生，那麼現在的懺悔也就沒有滅。這就是去除滅。普賢觀經說：『如果想要懺悔，應當尋求真實相。』真實相就是領悟到罪與心都是不滅的。這稱為持律，難道不是很妙嗎？ 『第九解脫』是指斷除修惑。九地各有九種無礙和九種解脫。現在非想非非想處地中的第九解脫得到無學持心。更何況眾生的心性本來清凈，妄想如果像是污垢，既然是妄想，那麼見垢、明垢都不是真正的污垢。執取我相的顛倒也是這樣。這就像是生病的人眼睛看見虛幻的花朵，病好了就知道花朵的本體本來就沒有。所以生公（竺道生，南北朝時期高僧）說：『僧人如果真正明白，就會明白真如不是可以用言語表達的。』 『生滅不住』是指，成為罪業不是一念之間就能完成的。如果積累許多念頭才成為罪業，那麼念頭本身就是生滅變化、剎那不住的，哪裡會有罪業呢？
【English Translation】 English version There are such distinctions along the way. However, some use the perspective of near and far to measure quantity and thus differentiate between large and small. Isn't that absurd? Moreover, the Buddha's mind is always tranquil, so it illuminates everything without exception. Wisdom does not depart from Samadhi (concentration), which is tranquility and illumination. Therefore, seeing and not seeing are not separate. Upali (one of the ten great disciples of the Buddha, foremost in upholding the precepts) reported 'chief'. It is also called 'near taking'. Because when he first left home with the eight Shakya disciples, the Tathagata (title of the Buddha) first delivered him as the senior seat, so it is called 'near holding near taking', meaning close to the service. Saying 'chief' is because when he first left home with the eight Shakya disciples at the same time, the Tathagata first delivered him to be the senior seat. There are two types of Vinaya (discipline) practitioners: one who originally does not violate the precepts, and the other who can repent after violating them. This is Upali's Vinaya practice. Now Vimalakirti (a lay Bodhisattva who often manifests with eloquence) takes the Dharmakaya (Dharma body) true nature as originally pure, and enlightenment after being lost by the root wisdom as Vinaya practice. Therefore, the sutra says: 'Only the Buddha dwells in the precepts, and the rest are called violators of the precepts.' Furthermore, the following text says: 'This is complete.' It shows that the Dharma nature precepts of this sutra completely possess ten thousand practices with one mind. How can two hundred and fifty precepts be said to be complete? 'Repeated increase' refers to the fact that the repentance method of the Hinayana (small vehicle) requires a deep understanding of the accumulation of sins, and the generation of strong remorse, etc., before it can be said that the sins are eliminated. Therefore, both Guanzhong and Tiantai schools say that violating the precepts by deviating from true suchness and delusion is like sinful defilement. Sincerely repenting and fearing is also called 'repeated increase'. Now I will explain it again. The self-nature of sin is neither born nor destroyed. In the past, when two people committed crimes, they saw birth when there was no birth, which is called the first offense. Now Upali, in order to repent, says that it is destroyed when it is not destroyed, which is called 'repeated increase'. If the nature of sin is not born, then there is no destruction in the current repentance. This is the removal of destruction. The Universal Worthy Contemplation Sutra says: 'If you want to repent, you should seek the true aspect.' The true aspect is the realization that sin and mind are both indestructible. This is called upholding the precepts. Isn't it wonderful? 'The ninth liberation' refers to cutting off the delusions of cultivation. Each of the nine grounds has nine unobstructed and nine liberations. Now the ninth liberation in the realm of neither perception nor non-perception obtains the non-learning mind. Moreover, the mind-nature of sentient beings is originally pure. If delusion is like dirt, since it is delusion, then seeing dirt and clear dirt are not real dirt. The delusion of clinging to the self is also the same. It is like a sick person seeing illusory flowers. When the illness is cured, they know that the substance of the flowers is originally non-existent. Therefore, Master Sheng (Zhu Daosheng, a prominent monk during the Northern and Southern Dynasties) said: 'If a monk truly understands, he will understand that true suchness cannot be expressed in words.' 'Birth and death do not abide' means that becoming a sin cannot be accomplished in one thought. If accumulating many thoughts becomes a sin, then the thoughts themselves are born and die, changing in an instant. How can there be sin?
。複次念若不積。即一念無因。念若住積非有為法。複次設使一念自成。罪者剎那不住。豈得懺而覆滅哉 是名奉律者。此法性尸羅即法身自性。菩薩大士如是奉持也 羅睺羅此云覆障者。亦表密行第一 舍輪王位者。輪王治世舉國皆行十善。豈可舍眾善而尚獨善哉。出家功德之利者。有云說刺落之利。如大悲經云。但使性是沙門污行沙門形是沙門披著袈裟者。于彌勒佛乃至樓至佛所得入涅槃無有遺余。天臺云。羅睺說四果所得十智三明等利也 無利無功德者。竊尋出家略有三別。一舍愛慾眷屬名為出家。二斷除見修出三界獄名為出家。三深悟大乘。生死涅槃非縛非解。漏與無漏不垢不凈。不取不捨無得無證。了法界之如幻。覺真性之亡依。名究竟大乘真出家也。故經云。以無所得故得阿耨多羅三藐三菩提。此凈名大士無利無功德之出家。豈羅云舍三界之過患得涅槃之功德名真出家 假名者。生死涅槃俱假名。故下文云。我及涅槃此二皆空。以何為空。但以名自故空 出淤泥者。凡夫以五欲為淤泥。二乘以取證為淤泥 四取者即四受也。又云。不受三界及涅槃也 阿難此云歡喜。佛得道夜復生阿難。歡喜生故父王名之也。複次宿世善根見者歡喜故名也 勿謗如來者。小乘謂佛是業生身現身成道。大乘以悟身本無身為法
【現代漢語翻譯】 現代漢語譯本： 此外，如果念頭不積累，那麼一個念頭就沒有原因。如果念頭停滯積累，就不是有為法。此外，假設一個念頭自己形成，罪過剎那不住留，怎麼能夠懺悔而消滅呢？這叫做奉律者。這種法性尸羅（戒律，指防止身口意惡行的規範）就是法身自性。菩薩大士是這樣奉持的。 羅睺羅（佛陀的兒子，意為覆障）在這裡也表示密行第一。 捨棄輪王之位，輪王治理天下，全國都奉行十善，怎麼可以捨棄眾人的善行而只崇尚自己的善行呢？出家功德的利益，有人說是刺落（剃度）的利益。如《大悲經》所說，只要本性是沙門（出家人），行為污穢，外形是沙門，披著袈裟的人，在彌勒佛乃至樓至佛時，都能進入涅槃而沒有遺余。天臺宗說，羅睺羅說四果所得的十智三明等利益。 無利無功德，我私下認為出家略有三種區別：一是捨棄愛慾眷屬，名為出家；二是斷除見惑和修惑，出離三界牢獄，名為出家；三是深刻領悟大乘佛法，生死涅槃非束縛非解脫，有漏和無漏非垢非凈，不取不捨，無得無證，了知法界如幻，覺悟真性無所依，名為究竟大乘真出家。所以經上說，以無所得的緣故，得到阿耨多羅三藐三菩提（無上正等正覺）。這位維摩詰大士是無利無功德的出家，難道羅睺羅捨棄三界的過患，得到涅槃的功德，才叫做真出家嗎？ 假名，生死涅槃都是假名。所以下文說，『我及涅槃，此二皆空。』以什麼為空？只是因為名字本身是空的。 出於淤泥，凡夫以五欲為淤泥，二乘（聲聞、緣覺）以取證為淤泥。 四取，就是四受（欲取、見取、戒禁取、我語取）。又說，不受三界及涅槃。 阿難（佛陀的十大弟子之一，意為歡喜），佛陀得道之夜又生了阿難，因為歡喜而生，所以父王給他取了這個名字。此外，因為宿世善根，見到的人都歡喜，所以叫這個名字。 不要誹謗如來，小乘認為佛是業報所生的身體，現在才成道。大乘認為覺悟之身本來沒有身體，以法為身。
【English Translation】 English version: Furthermore, if thoughts are not accumulated, then a single thought has no cause. If thoughts are stagnant and accumulated, then it is not a conditioned dharma. Furthermore, suppose a single thought forms by itself, sins would not stay for an instant. How could one repent and extinguish them? This is called a follower of the precepts. This Dharma-nature Śīla (discipline, referring to the norms that prevent evil deeds of body, speech, and mind) is the self-nature of the Dharmakāya (Dharma body). Bodhisattva-mahāsattvas (great beings) uphold it in this way. Rāhula (Buddha's son, meaning 'fetter' or 'obstacle') here also represents the foremost in secret practice. Abandoning the position of a Chakravartin (wheel-turning king): when a Chakravartin rules the world, the whole country practices the ten virtues. How can one abandon the virtues of the many and only value one's own virtue? The benefit of the merit of renunciation: some say it is the benefit of 'thorn removal' (tonsure). As the Mahākaruṇā-sūtra says, 'As long as one's nature is that of a śramaṇa (monk), even if one's conduct is defiled, one's form is that of a śramaṇa, and one wears the kasaya (袈裟, monastic robe), one will enter nirvāṇa without residue during the time of Maitreya Buddha and even Louzhi Buddha.' The Tiantai school says that Rāhula spoke of the benefits of the ten wisdoms and three insights obtained from the four fruits. Without benefit or merit: I privately think that there are roughly three distinctions in renunciation: first, abandoning love, desire, and family is called renunciation; second, cutting off the delusions of views and practice and escaping the prison of the three realms is called renunciation; third, deeply understanding Mahayana Buddhism, where birth and death, and nirvāṇa are neither bondage nor liberation, defiled and undefiled are neither impure nor pure, one does not grasp or abandon, there is no attainment or realization, understanding the Dharma realm as illusory, and realizing that true nature has no reliance, is called ultimate Mahayana true renunciation. Therefore, the sutra says, 'Because of no attainment, one attains anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment).' This Vimalakirti (凈名) is a renunciation without benefit or merit. Could it be that Rāhula's abandonment of the faults of the three realms and attainment of the merit of nirvāṇa is called true renunciation? 'Provisional name': birth and death, and nirvāṇa are all provisional names. Therefore, the following text says, 'I and nirvāṇa, both of these are empty.' What is empty? It is only because the name itself is empty. 'Emerging from the mud': ordinary people take the five desires as mud, and the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) take attainment as mud. The 'four grasps' are the four sensations (desire-grasping, view-grasping, precept-and-ritual-grasping, and self-assertion-grasping). It is also said, 'Not accepting the three realms and nirvāṇa.' Ānanda (one of the ten great disciples of the Buddha, meaning 'joy'): the night the Buddha attained enlightenment, Ānanda was born again. Because he was born with joy, his father gave him this name. Furthermore, because of good roots from past lives, those who see him rejoice, so he is called by this name. Do not slander the Tathāgata (如來, thus-gone-one): the Hinayana (小乘, lesser vehicle) believes that the Buddha is a body born of karma, and only now attains enlightenment. The Mahayana (大乘, greater vehicle) believes that the enlightened body originally has no body, and takes the Dharma as the body.
身應物現身為跡身。是即應物為疾非實疾也。今執為實業所招。豈非謗歟。諸教云金槍馬麥等言例同斯解。即是法身者。小乘以丈六為生死身。五分法為法身。大乘以即色豈空。丈六即真。真即法性常住。非思業生。即陰即空及過三界。空即清凈。何漏為有。四相流動。生滅無性。即遷非遷。故曰無為 諸數者有為四相數也。遠云。非思欲者斷煩惱障。過三界者離分段果。無漏者破所知障。無為者離變易果。崇福云。非思欲者非思業生。生自在故。是我過三界者。三界是苦。過三界苦即是樂也。無漏者。有漏之垢。無漏即凈也。無為者。有為法無常。佛身無為即是常也 如居士言者。佛身真常如前所辨。此顯實也。不生五濁現病利物。此開權也不言不現執病身為實聞病是應明身非我。有此開權也。然身非我有。即為物故有。為物有身。即身非身。為法身也。此亦顯實矣。經文若此。理亦皎然。而惑者乃謂至法花方云開權顯實。到涅槃始辯當身法身者。不亦謬見經文乎。又法花亦云為五濁故開一乘為三乘。此經亦為五濁故示法身為疾身。知三是偽與了病是應何殊。悟三即一與覺應即真何別。又大經亦云。吾今此身即是常身法身。此經亦云。佛身者即法身也。又云。佛身無為不墮諸數。豈可離此丈六而辯無為哉。而滯教失
【現代漢語翻譯】 現代漢語譯本：身應物而顯現，此身為應化之跡，並非實有之身。若執著此身為實，乃是因業力所招致，豈不是誹謗？諸經教所說的『金槍』（指提婆達多推下山石砸傷佛陀的事件）和『馬麥』（指佛陀在毗蘭邑食用馬麥的事件）等，都應作如是理解。所謂法身，小乘佛教認為丈六金身是生死之身，五分法身才是法身。大乘佛教則認為色即是空，丈六金身即是真身，真身即是法性，常住不變，並非思業所生。即陰即空，超越三界，空即是清凈，哪裡還有遺漏？四相（生、住、異、滅）遷流變動，生滅無自性，看似遷變卻又非真遷變，所以說是無為。所謂的『諸數』，指的是有為法的四相之數。 遠法師說：『非思欲』，是斷除煩惱障；『過三界』，是脫離分段生死之果；『無漏』，是破除所知障；『無為』，是脫離變易生死之果。崇福寺的法師說：『非思欲』，不是思業所生，而是因為生而自在。『我過三界』，三界是苦，超越三界之苦就是樂。『無漏』，有漏之身有垢染，無漏之身就是清凈。『無為』，有為法是無常的，佛身是無為的，所以是常住的。如維摩詰居士所說，佛身是真常的，如前面所辨析的那樣，這是顯實。不生於五濁惡世，示現病相來利益眾生，這是開權。不說不示現，卻執著病身為實有，聽聞病相是應化，卻不明瞭身非真我，這就是開權。然而，身非我所有，卻是爲了眾生而有。爲了眾生而有身，這個身就不是真正的身，而是法身。這也是顯實。經文如此，道理也很明白。而迷惑的人卻說，到了《法華經》才說開權顯實，到了《涅槃經》才辨明當身法身，這不是謬解經文嗎？ 《法華經》也說，爲了五濁惡世的眾生，才將一佛乘開為三乘。這部經也爲了五濁惡世的眾生，才示現法身為病身。知道三乘是方便偽設，與了悟病身是應化示現，有什麼區別？悟到三乘歸一佛乘，與覺悟應化身即是真身，又有什麼差別？《涅槃經》也說，『我如今這個身就是常身、法身』。這部經也說，『佛身就是法身』。又說，『佛身無為，不落入諸數』。怎麼可以離開這丈六金身，而去辨說無為法身呢？如此執著于教條，就失去了佛法的真意。
【English Translation】 English version: The body manifests in response to beings, this body is a trace of response, not a real body. If one clings to this body as real, it is invited by karma, is it not slander? The teachings in various sutras, such as the 'golden spear' (referring to Devadatta rolling a rock down the mountain to injure the Buddha) and 'horse barley' (referring to the Buddha eating horse barley in Veranja), should be understood in the same way. As for the Dharmakaya (法身), the Hinayana (小乘) considers the sixteen-foot golden body as a body of birth and death, and the five aggregates as the Dharmakaya. The Mahayana (大乘), however, considers that form is emptiness, the sixteen-foot body is the true body, the true body is the Dharmata (法性), which is permanent and unchanging, not born from thought and karma. Being both the skandhas (陰) and emptiness, transcending the three realms, emptiness is purity, where is there any leakage? The four characteristics (birth, abiding, change, and extinction) flow and change, birth and death have no self-nature, seemingly changing but not truly changing, therefore it is called non-action (無為). The so-called 'numbers' refer to the numbers of the four characteristics of conditioned dharmas (有為法). Master Yuan said: 'Non-desire' is to cut off the afflictive obscurations (煩惱障); 'transcending the three realms' is to escape the result of segmented birth and death (分段生死); 'non-leakage' is to break the cognitive obscurations (所知障); 'non-action' is to escape the result of transformational birth and death (變易生死). The master of Chongfu Temple said: 'Non-desire' is not born from thought and karma, but because of being born freely. 'I transcend the three realms', the three realms are suffering, transcending the suffering of the three realms is bliss. 'Non-leakage', the body with leakage has defilements, the body without leakage is pure. 'Non-action', conditioned dharmas are impermanent, the Buddha's body is non-action, therefore it is permanent. As Vimalakirti (維摩詰) said, the Buddha's body is truly permanent, as analyzed earlier, this is revealing the real. Not being born in the five turbidities (五濁惡世), manifesting illness to benefit beings, this is opening the provisional. Not saying not manifesting, but clinging to the sick body as real, hearing that the illness is a response, but not understanding that the body is not the true self, this is opening the provisional. However, the body is not my own, but exists for the sake of beings. Having a body for the sake of beings, this body is not the real body, but the Dharmakaya. This is also revealing the real. The sutra text is like this, and the principle is also clear. But those who are confused say that it was not until the Lotus Sutra (法華經) that the opening of the provisional and revealing the real was discussed, and it was not until the Nirvana Sutra (涅槃經) that the Dharmakaya of the present body was distinguished, is this not a misinterpretation of the sutra text? The Lotus Sutra also says that for the sake of beings in the five turbidities, the One Buddha Vehicle (一佛乘) is opened into the Three Vehicles (三乘). This sutra also manifests the Dharmakaya as a sick body for the sake of beings in the five turbidities. What is the difference between knowing that the Three Vehicles are expedient and understanding that the sick body is a responsive manifestation? What is the difference between realizing that the Three Vehicles return to the One Buddha Vehicle and realizing that the responsive body is the true body? The Nirvana Sutra also says, 'My present body is the permanent body, the Dharmakaya'. This sutra also says, 'The Buddha's body is the Dharmakaya'. It also says, 'The Buddha's body is non-action, not falling into the numbers'. How can one leave this sixteen-foot golden body and discuss the non-action Dharmakaya? Clinging to the teachings in this way, one loses the true meaning of the Dharma.
旨之徒至法花執一定一謂諸經不一。到涅槃報佛是常即言諸教未常。豈有不二法門而非一實相般若而非常。是知窮原造極。理不可殊。隨根互顯教不可一。名教無定明理本無名。無名之名曷可執名而封見矣。
五濁者。亦云五滓。名異意一。一劫濁。謂大小三災時危在險。二眾生濁。六道雜居業苦相系。三煩惱濁。貪嗔癡慢甚增盛故。四見濁。身邊邪等執不可移。五命濁。壽命短促習善無成。悲花經明成劫壞劫空劫無濁。住劫至二萬歲六萬有濁也。十地經六濁。尼乾子經有十二濁。經數無定。即知劫末聖遙。何者非濁。而五六等言隨根佈教耳。
菩薩品
前品既聲聞致辭。理應次命菩薩。所以不先命者。若大士致辭。即聲聞息命。引進之道豈可無施。天臺辯呵菩薩之意。略陳有五。顯凈名勝德二轉方便教。三快成凈土。四為入大品法花方便弄胤。五印定成經。初顯德者。前雖聲聞稱揚如與小兒桶力未足為健。今若菩薩順伏方表凈名德。大人尊為則法教可行。豈勝劣於人哉。二為轉稟漸教菩薩入圓妙門者。菩薩同識深教別。俱舍即云。三阿僧祇修行六度百劫種相好因兜率下生八相成道初坐道樹。由是凡夫三十四心方成等正覺。此最識也。二大品經說三乘共行十地。二乘斷而取證。菩薩斷而不證。所謂
干惠地(外凡)性地(內凡)八人地(初果向第八人)見地(初果)薄地(二)離欲地(二果)已辦地(四果)辟支佛地菩薩地佛地。此即三乘同觀無生證有淺深。三獸渡河三箭中鍋皆喻此也。此次深也。由離三乘之見。仁王瓔珞五十二位。始初十信修成圓覺。能一大乘更無別類。此更深也。由位行多門詞殊致別非即多即一不思議圓妙之道也。花嚴云。如是學者不從一地至一地具一切法地。楞伽云。寂滅真如有何次。大經云。雪山有草名曰忍辱。牛若食者能出醍醐。非乳酪之漸。此經云。一念知一切法。是道場成就一切智故。一位一切位一行一切行。一豪之善發跡駐佛。非圓非偏而假號圓頓大乘也。昔諸大士隨根稟化異執成迷。夫佛究竟圓妙大道。今凈名大士彈呵折伏皆令釋偏。諸圓解漸開。頓成不思議解脫之道也。三快成如來真凈七義者。昔來大士各稟偏淺意。謂娑婆定穢燈王定凈。莫不厭穢忻凈。而保著情深去道彌遠。今凈名彈呵令知即穢即凈不二不別。故下阿難之悟佛事香積之悔見穢皆其意也。四為入法花涅槃方便弄胤者。為諸大士既不能頓悟圓妙各稟偏漸。今凈名折利根之法即座悟入者前第二收也。其鈍根緣異藉。次彈呵。后聞大品法花涅槃等故得悟入者。即因令彈呵折後方悟也。故法界性論云。若利根人于
摩訶般若入法界。若中根人於法花入法界。下根人于涅槃入法界。故知花嚴初教悟者乳教中入。次阿含中悟酪教中入。此經及方等諸經中悟生蘇教教入。法障般若中悟熟蘇教入法花涅槃醍醐入。五為印定成經者。昔日呵詞未蒙印可。今對佛宣揚。如來印許。便成法教因流遐逮也 彌勒此云慈氏。姓也。名阿逸多。此云無勝 不退行者。兜率欲界之天著樂故多退轉。故彌勒為說不退行也。但有進有退。偏教之所厭忻。非進非退圓妙之所絕待。今凈名以經待之不退破彌勒有待之進退也。若分別明者。不退有四。一者理不退。性相常住故。二者位不退。不退入二乘外道故。三者行不退。智證無生故。四者念不退。寂而常用故。俱舍種妙相因為不退者。唯位不退。共行十地性地為位不退。見地為行不退。漸教別具四不退。未發十信前是理不退。十住位不退。初地行不退。八地念不退。圓教方圓具四不退。今大士多用不退難也 郢匠者。事出莊子。彼云。郢人以堊漫其鼻。匠石運𣃆成風。去其堊而不傷鼻。引此意匠雖能運斯。必藉郢人不動之質。今凈名雖能彈。亦須彌勒能受也 交臂者。莊子云。謂顏回曰。我與汝終身交一臂。而夫之意言無常遷變唸唸相夫 授記者。覺性真常無成無得。言授記者引未悟之流也。若聞記而執著。
【現代漢語翻譯】 現代漢語譯本： 《摩訶般若》（Mahā Prajñā，偉大的智慧）使人證入法界（Dharmadhātu，一切法的總相）。中等根器的人通過《法華經》（Lotus Sūtra）證入法界。下等根器的人通過《涅槃經》（Nirvana Sūtra）證入法界。因此可知，在《華嚴經》（Avatamsaka Sutra）的最初教義中開悟的人，相當於在乳教（比喻佛陀最初的、較為淺顯的教義）中證入。其次，在《阿含經》（Agama Sutras）中開悟的人，相當於在酪教（比喻佛陀進一步的教義）中證入。在此經（指《維摩詰經》）及方等諸經中開悟的人，相當於在生蘇教（比喻佛陀更深入的教義）中證入。《法障般若》中開悟的人，相當於在熟蘇教（比喻佛陀更成熟的教義）中證入。《法華經》和《涅槃經》則如醍醐教（比喻佛陀最圓滿的教義），使人證入。 五種教義被印證，成為經典的原因是：過去所說的言辭未曾得到印可，如今在佛前宣揚，如來印許，便成為佛法教義，得以流傳深遠。彌勒（Maitreya），此譯為慈氏，是他的姓。名為阿逸多（Ajita），此譯為無勝。 不退行者，兜率天（Tushita Heaven，欲界天之一）的天人貪著享樂，所以多有退轉。因此彌勒菩薩為他們宣說不退之行。但凡有進有退，都是偏頗的教義所厭惡的，而非進非退才是圓滿微妙、超越對待的境界。現在維摩詰以經義來對待彌勒的有待之進退。如果分別明辨，不退有四種：一是理不退，因為自性與現象恒常不變；二是位不退，不會退入二乘（聲聞、緣覺）或外道；三是行不退，因為以智慧證悟無生；四是念不退，因為在寂靜中起妙用。 《俱舍論》（Abhidharmakośa）認為，種下妙相之因才是不退轉，只有位不退。共同修行的十地（菩薩修行的十個階段）中的性地是不退轉的位，見地是不退轉的行。漸教（次第漸進的教法）分別具備四種不退。未發起十信（修行的十個信心階段）之前是理不退，十住位是不退，初地是不退行，八地是不退念。圓教（圓融無礙的教法）則圓滿具備四種不退。現在維摩詰大士多用不退來詰難。 郢匠，典故出自《莊子》。其中說，郢地的人用白堊塗在鼻子上，匠石揮動斧子，斧聲如風，削去白堊而不傷鼻子。引用這個典故的意思是，工匠即使能運用斧子，也必須憑藉郢人不動的資質。現在維摩詰即使能彈奏，也需要彌勒能夠承受。 交臂，莊子說，顏回說：『我與你終身只交一隻胳膊』，意思是說沒有常態，遷變無常，唸唸相互扶持。 授記，覺悟的自性是真常不變，沒有成就也沒有獲得。說授記是爲了引導尚未覺悟的人。如果聽聞授記而執著，就錯了。
【English Translation】 English version: Mahā Prajñā (Great Wisdom) enables one to enter the Dharmadhātu (the totality of all phenomena). People of middle capacity enter the Dharmadhātu through the Lotus Sūtra. People of lower capacity enter the Dharmadhātu through the Nirvana Sūtra. Therefore, it is known that those who awaken in the initial teachings of the Avatamsaka Sutra enter as if in the 'milk' teaching (an analogy for the Buddha's initial, more accessible teachings). Secondly, those who awaken in the Agama Sutras enter as if in the 'curd' teaching (an analogy for the Buddha's further teachings). Those who awaken in this sutra (referring to the Vimalakirti Sutra) and other Vaipulya Sutras enter as if in the 'raw butter' teaching (an analogy for the Buddha's more profound teachings). Those who awaken in the Dharma-obstructing Prajñā enter as if in the 'cooked butter' teaching. The Lotus Sutra and Nirvana Sutra are like the 'ghee' teaching (an analogy for the Buddha's most complete teachings), enabling one to enter. The reason why the five teachings are confirmed and become scriptures is that the words spoken in the past were not approved. Now, proclaimed before the Buddha, they are approved by the Tathagata, and thus become Dharma teachings that can be widely disseminated. Maitreya, translated as '慈氏' (Cishi, kindness clan), is his surname. His name is Ajita, translated as '無勝' (Wusheng, invincible). Those who practice without regression: the devas (gods) of Tushita Heaven (a heaven in the desire realm) are attached to pleasure, so they often regress. Therefore, Maitreya Bodhisattva speaks of the practice of non-regression for them. But anything with progress and regression is disliked by biased teachings; neither progress nor regression is the absolute state of perfect wonder. Now, Vimalakirti treats Maitreya's conditional progress and regression with the sutra's meaning. If one distinguishes clearly, there are four types of non-regression: first, non-regression in principle (理不退), because the nature and phenomena are constant; second, non-regression in position (位不退), not regressing into the Two Vehicles (Śrāvaka and Pratyekabuddha) or external paths; third, non-regression in practice (行不退), because one realizes no-birth with wisdom; fourth, non-regression in mindfulness (念不退), because one's mind functions wonderfully in stillness. The Abhidharmakośa argues that planting the cause of wonderful marks is non-regression, only non-regression in position. The 'nature ground' (性地) in the ten stages (bhumi) of bodhisattva practice that are practiced together is the position of non-regression, and the 'seeing ground' (見地) is the practice of non-regression. The gradual teaching (漸教) separately possesses four types of non-regression. Before arousing the ten faiths (十信), it is non-regression in principle; the position of the ten abodes (十住) is non-regression in position; the first ground (初地) is non-regression in practice; the eighth ground (八地) is non-regression in mindfulness. The perfect teaching (圓教) fully possesses the four types of non-regression. Now, the great Bodhisattva Vimalakirti often uses non-regression to challenge. The artisan of Ying: the story comes from Zhuangzi. It says that a person from Ying smeared white clay on his nose, and the artisan Shi wielded his axe, the sound of the axe like wind, removing the clay without injuring the nose. The meaning of this allusion is that even if the artisan can wield the axe, he must rely on the unmoving quality of the person from Ying. Now, even if Vimalakirti can play, Maitreya must be able to receive it. Crossing arms: Zhuangzi says that Yan Hui said, 'You and I will only cross one arm in our entire lives,' meaning that there is no constant state, change is impermanent, and thoughts support each other moment by moment. Bestowing prediction: the awakened nature is truly constant, without achievement or attainment. Saying 'bestowing prediction' is to guide those who have not yet awakened. If one clings to the prediction upon hearing it, one is mistaken.
成得非真得記也。未若悟陰體空無得為得名真記也。金剛云。我于燃燈佛所無有少法可得。燃燈佛與我授記。若分別者。如首楞嚴經說。有四種授記。一有未發心而與授記。二密為授記。三現前授記。四見無生授記。前三有得記。后一無得記。今大士呵前三之有得。今契后之無得 舍于分別菩提之見者。有進有退有得不得。而取捨交馳忻厭異志。皆分別菩提之見非真見也 不可以身得者。方便教菩薩以相好之身為身得菩薩。盡無生智為心得菩薩。諸數類然。若既究竟說者。有相之身非菩提。有智之心非菩提。未若即相無相即心無生。二俱寂滅。即寂滅是菩提。滅諸相故。諸相者。生住異滅等四相也。此下法句皆即破而立也 玄軌超駕者。明玄軌萬行超然。獨駕至平夷之處而不見平夷之相也 光嚴道場者。林泉幽棲之處。是事蹟之道場。覺心即真。是悟理之真場。且一念噁心頓迷法界。返妄得真萬行常凈。斯即了一心而萬行即真道也 覺一塵而法界圓凈場也。豈能等閑地而為道場哉 智惠現見諸法者。妄識取相失真著偽。不名現見。正智照理返偽得真。名現見也 一念知一切法者。小乘以四諦真理釋滅異品。有苦可厭惑可斷。故三十四心成佛。大乘以一色一香無非中道一心一智俱含萬行故。即一念而能知也。此乃不思議
【現代漢語翻譯】 現代漢語譯本： 如果認為通過修行可以獲得真實的證悟，這是一種需要被記錄下來的錯誤觀念。不如領悟到五陰（色、受、想、行、識）的體性本空，從而『無所得』才是真正的『得』，這才是真正的證悟。正如《金剛經》所說：『我在燃燈佛那裡，實際上沒有得到任何法。』因此，燃燈佛才給我授記。如果執著于分別，就像《楞嚴經》所說，有四種授記：一是未發菩提心而給予授記；二是秘密授記；三是現前授記；四是見無生法忍授記。前三種授記是有『得』的觀念，后一種授記是『無得』的觀念。現在維摩詰大士呵斥前三種『有得』的觀念，而契合后一種『無得』的境界。 捨棄分別菩提的見解，就不會有進步或退步，有得或無得的執著。取捨交織，喜悅和厭惡的情緒相互影響，這些都是分別菩提的見解，不是真正的見解。『不可以身得』，這是方便教導菩薩，以具足相好的色身作為『身得菩薩』的表徵，以證得無生智作為『心得菩薩』的表徵。各種類別都是如此。如果從究竟的意義上來說，有形相的色身不是菩提，有分別智的心也不是菩提。不如體悟到『即相離相』，『即心無生』，兩者都歸於寂滅。這種寂滅就是菩提，因為它滅除了一切諸相。諸相指的是生、住、異、滅等四相。下面的法句都是在破除執著的同時建立正見。 『玄軌超駕』，說明深奧的修行道路超越一切，獨自前行到達平坦的境地，卻不執著于平坦的表象。『光嚴道場』，指林泉幽靜之處，是事蹟上的道場；覺悟自心即是真理，是悟理的真正道場。要知道，一念噁心就會立刻迷惑整個法界，反過來，去除虛妄，證得真實，萬行自然清凈。這就是明瞭一心，萬行皆是真道的境界。覺悟一微塵，整個法界都圓滿清凈。哪裡能隨便找個地方就當作道場呢？ 『智慧現見諸法』，妄識執著于外相，迷失真理，執著于虛假，這不能稱為『現見』。真正的智慧照亮真理，去除虛假，證得真實，這才是『現見』。『一念知一切法』，小乘佛教用四諦（苦、集、滅、道）的真理來解釋，認為需要滅除不同的品類，有苦需要厭離，有惑需要斷除，所以需要三十四個心念才能成佛。大乘佛教認為，一色一香無不是中道，一心一智都包含萬行，所以一念就能知曉一切法。這實在是不可思議的境界。
【English Translation】 English version: To think that true enlightenment can be attained through practice is a misconception that needs to be noted. It is better to realize that the nature of the five skandhas (form, feeling, perception, mental formations, and consciousness) is fundamentally empty, so that 'non-attainment' is the true 'attainment,' which is true enlightenment. As the Diamond Sutra says, 'In reality, I obtained nothing from Dīpankara Buddha (the Buddha of the past).' Therefore, Dīpankara Buddha gave me a prophecy. If one clings to discrimination, as the Śūraṅgama Sūtra says, there are four types of prophecies: first, giving a prophecy to someone who has not yet aroused the Bodhi mind; second, secret prophecies; third, present prophecies; and fourth, prophecies of seeing the non-arising of phenomena. The first three types of prophecies have the concept of 'attainment,' while the last type has the concept of 'non-attainment.' Now, the great Bodhisattva Vimalakīrti (name of a famous buddhist figure) rebukes the first three types of 'attainment' and aligns with the state of 'non-attainment.' Abandoning the view of discriminating Bodhi (enlightenment), there will be no progress or regress, no clinging to attainment or non-attainment. The interweaving of acceptance and rejection, the mutual influence of joy and aversion, are all views of discriminating Bodhi, not true views. 'It cannot be attained by the body,' this is a skillful means to teach Bodhisattvas, using the physical body with good marks as a symbol of 'body-attained Bodhisattva,' and using the attainment of non-arising wisdom as a symbol of 'mind-attained Bodhisattva.' All categories are like this. If speaking from the ultimate meaning, the physical body with form is not Bodhi, and the mind with discriminating wisdom is not Bodhi. It is better to realize 'being in form, yet without form,' 'being in mind, yet without arising,' both returning to stillness. This stillness is Bodhi, because it extinguishes all phenomena. Phenomena refer to the four characteristics of arising, abiding, changing, and ceasing. The following verses are all establishing right view while dispelling attachments. 'Transcending the Mysterious Path' explains that the profound path of practice surpasses everything, advancing alone to a flat and even ground, yet not clinging to the appearance of flatness. 'The Splendidly Adorned Bodhimaṇḍa (place of enlightenment)' refers to a secluded place with forests and springs, which is a Bodhimaṇḍa in terms of events; realizing that one's own mind is the truth is the true Bodhimaṇḍa of realizing the principle. Know that a single thought of evil will immediately delude the entire Dharma realm; conversely, removing falsehood and realizing truth, myriad practices will naturally be pure. This is the state of understanding one mind, where myriad practices are all the true path. Realizing one dust mote, the entire Dharma realm is perfectly pure. How can one casually find a place and call it a Bodhimaṇḍa? 'Wisdom Directly Sees All Dharmas (teachings)' means that deluded consciousness clings to external appearances, loses truth, and clings to falsehood, which cannot be called 'direct seeing.' True wisdom illuminates truth, removes falsehood, and realizes truth, which is called 'direct seeing.' 'One Thought Knows All Dharmas' means that the Theravada (early Buddhist school) uses the truth of the Four Noble Truths (suffering, cause, cessation, path) to explain, believing that different categories need to be extinguished, that there is suffering to be renounced, and that there are delusions to be cut off, so it takes thirty-four thoughts to become a Buddha. Mahayana (later Buddhist school) believes that one color and one fragrance are none other than the Middle Way, and that one mind and one wisdom contain myriad practices, so one thought can know all Dharmas. This is truly an inconceivable state.
之智。豈彼三十四心可思議智也。言三十四心者。出俱舍論。俱如來菩提樹下魔軍退後。以八智八忍斷見。九無礙九解脫即修。故云三十四也。理實修惑三界九地。地九品各有九無礙九解脫。即九九八十一品無礙八十一品解脫。今各在一九者唯□相一地。爾下之八地有漏法中先以斷故 持世住靜者。此為諸方便教菩薩不修定之方便執也。然舍喧就靜。似乖平等之旨。故凈名呵也 魔佛二界一如等真者。魔界者俗諦也。佛界者真諦也。方便菩薩觀未窮中道。適俗背真緣俗妄。照心往來為魔所入。圓教菩薩圓照中道。真俗一如三諦等觀。照無往來故魔不能入。故仁王經云。世有常修空處空常萬化也。即其意也。二緣修觀有出入之間者。此真修緣出梁齊法師所用。其能深妙也。故天臺用之。三緣修者。智境異故。境即真諦。智即般若。智緣真諦斷惑成聖。此智外有境世。言真修者。智境一故真諦常。凈即凈而照。未常不凈。未常不照。如如意珠。珠體圓凈。凈光恒照。真而且照。塵垢恒祛故曰真修。故方便菩薩境外有智。作意方照故有時不照。未作意間魔所入也。圓頓真修即境即智理照不二理照觀無出入魔不入也。魔者四魔也。一天魔。二煩惱魔。三陰魔。四死魔。今言魔者天魔也。大經說常樂我凈魔無樂無常無我無凈魔者
【現代漢語翻譯】 現代漢語譯本 之智。難道那三十四心（指斷見惑的三十四種心念）是可以思議的智慧嗎？所說的三十四心，出自《俱舍論》。指的是如來在菩提樹下，魔軍退卻之後，以八智（八種智慧）、八忍（八種忍辱）斷除見惑，以及九無礙（九種無礙解脫道）、九解脫（九種解脫道），立即進行修行。所以說是三十四心。實際上，修行斷除三界九地（欲界、色界、無色界，每一界又分九地）的惑業，每一地有九品，各有九無礙、九解脫，也就是九九八十一品無礙、八十一品解脫。現在每一地只說一個九，是因為只取□相一地。下面的八地，在有漏法中，先用斷除的方法。 『持世住靜』，這是諸方便教（權教）菩薩不修定的方便執著。然而捨棄喧囂而趨向寂靜，似乎違背了平等之旨。所以維摩詰（凈名）呵斥這種做法。 『魔佛二界一如等真』，魔界指的是俗諦（世俗諦），佛界指的是真諦（勝義諦）。方便菩薩的觀照沒有窮盡中道，適應世俗而背離真理，攀緣世俗而產生虛妄，照心往來，所以會被魔所乘。圓教菩薩圓滿地觀照中道，真俗一如，三諦（空、假、中三諦）平等觀照，照無往來，所以魔不能侵入。所以《仁王經》說：『世間有常修空處，空常萬化』，就是這個意思。 『二緣修觀有出入之間』，這種真修緣觀出自梁齊法師所用，非常深妙，所以天臺宗也採用它。三緣修，是因為智（智慧）和境（境界）不同。境就是真諦，智就是般若。智緣真諦，斷惑成聖。這種智外有境界。所說的真修，是因為智和境是一體的，真諦是常。凈就是凈而照，未曾不凈，未曾不照，如同如意珠，珠體圓凈，凈光恒常照耀，真實而且照耀，塵垢恒常祛除，所以說是真修。所以方便菩薩境界外有智慧，作意（有意識地）才照耀，所以有時不照耀，未作意之間，就會被魔所乘。圓頓真修，即境即智，理照不二，理照觀沒有出入，魔不能侵入。魔指的是四魔，一天魔、二煩惱魔、三陰魔、四死魔。現在所說的魔，指的是天魔。《大般涅槃經》說，常樂我凈，魔無樂、無常、無我、無凈，魔就是這個意思。
【English Translation】 English version The wisdom of Zhi. Could that thirty-four minds (referring to the thirty-four types of thoughts that sever the delusions of views) be conceivable wisdom? The so-called thirty-four minds come from the Abhidharmakośabhāṣya (俱舍論). It refers to when the Tathagata was under the Bodhi tree, after the demon army retreated, he used eight wisdoms (eight types of wisdom) and eight acceptances (eight types of forbearance) to sever the delusions of views, as well as nine unobstructed (nine types of unobstructed liberation paths) and nine liberations (nine types of liberation paths), immediately engaging in practice. Therefore, it is said to be thirty-four minds. In reality, practice severs the delusions of the three realms and nine grounds (desire realm, form realm, formless realm, each realm further divided into nine grounds), each ground having nine grades, each with nine unobstructed and nine liberations, which are ninety-nine eighty-one grades of unobstructed and eighty-one grades of liberation. Now, only one nine is mentioned for each ground because only the □ aspect of one ground is taken. The eight grounds below, in the contaminated dharmas, are first severed by means of cutting off. 'Holding to the world and dwelling in stillness' is a convenient attachment for those expedient teaching (方便教) Bodhisattvas who do not cultivate samadhi. However, abandoning the noisy and turning to stillness seems to violate the principle of equality. Therefore, Vimalakirti (維摩詰/凈名) rebukes this practice. 'The two realms of demons and Buddhas are one suchness and equally true.' The demon realm refers to the mundane truth (俗諦), and the Buddha realm refers to the ultimate truth (真諦). The expedient Bodhisattva's contemplation has not exhausted the Middle Way, adapting to the mundane and turning away from the truth, clinging to the mundane and generating falsehoods, the mind going back and forth, so they are taken advantage of by demons. The perfect teaching Bodhisattva perfectly contemplates the Middle Way, the mundane and the ultimate are one suchness, contemplating the three truths (emptiness, provisional existence, and the Middle Way) equally, contemplation without going back and forth, so demons cannot invade. Therefore, the Benevolent Kings Sutra (仁王經) says: 'In the world, there are those who constantly cultivate in empty places, emptiness constantly transforms into myriad things,' which is the meaning of this. 'The two conditioned contemplations have comings and goings.' This true practice of conditioned contemplation comes from what was used by Dharma Master Liang Qi, which is very profound, so the Tiantai school also adopts it. The three conditioned contemplations are because the wisdom (智) and the object (境) are different. The object is the ultimate truth, and the wisdom is prajna. Wisdom conditions the ultimate truth, severing delusions and becoming a sage. This wisdom has an external object. The so-called true practice is because the wisdom and the object are one, the ultimate truth is constant. Purity is purity and illumination, never not pure, never not illuminating, like a wish-fulfilling jewel, the jewel body is round and pure, the pure light constantly shines, true and illuminating, dust and dirt are constantly removed, so it is called true practice. Therefore, the expedient Bodhisattva has wisdom outside the realm, only illuminating when intentionally focusing, so sometimes it does not illuminate, and in between intentional focus, it will be taken advantage of by demons. The perfect and sudden true practice is that the realm is the wisdom, the principle and illumination are not two, the principle of illumination and contemplation has no comings and goings, and demons cannot invade. Demons refer to the four demons: the heavenly demon, the demon of afflictions, the demon of the aggregates, and the demon of death. The demon mentioned now refers to the heavenly demon. The Mahaparinirvana Sutra (大般涅槃經) says that permanence, bliss, self, and purity are the opposite of the demon's lack of bliss, impermanence, no-self, and impurity. That is what the demon is.
。此並煩惱魔也大論云。除諸法實相余皆魔事。即自出道正觀外諸妄念皆魔事也 身命財修三堅法者。謂身堅命財堅。釋此三堅淺深有四。一世間三堅。不害他身救病施食得身堅。不斷他命放生止殺得命堅。不盜他財惠施無吝得財堅。二聲聞三堅。精修無漏恒觀無常得五分法身無漏惠命七聖法財。無能損壞。故云也。三方便教菩薩三堅。真如法身金剛不壞。般若惠命觀無斷滅。萬善法財圓修無缺。此菩薩三坐也。四圓覺三堅。謂法性真常即寂滅。恒觀照萬善功德□事而真。此之三堅即一而三即三而一非三非一能三能一。故大經云。摩訶般若解脫法身不縱不橫不一不異。般若者惠命也。解脫者法財也。法身者真身。此之謂究竟常住三堅也 非法之物者。女為壞道之緣。特為菩提所忌故云也。亦表方便教菩薩未能會理故為凈名所呵 沙門者舊云□門。此云功德多。言修道勞。又云勤勞言志誠義名為息。次得無漏生死休息或云凈志也 俯仰者。低頭也。仰者舉首也。言閔默不已強自與之我已舍矣者。明大士常住舍心法愿具足。女聞法法足順魔愿愿足也 云何止於魔宮者。弟子解師理會請誨也 不以無盡燈一者是明來即法樂以自利者則無盡燈以化他。是即二利行圓去來常益。無礙妙辯其在茲焉 善得亦云善施者。大士妙證。何
【現代漢語翻譯】 現代漢語譯本：此處的『並煩惱魔』（與煩惱相關的惡魔）也在《大論》中提到，意思是除了諸法的實相之外，其餘一切皆是魔事。也就是說，從自出道正觀之外生出的所有虛妄念頭，都是魔事。『身命財修三堅法』指的是身體的堅固、壽命的堅固和財富的堅固。對這三種堅固的解釋有深淺四個層次：一是世間的三堅，不傷害他人身體，救治疾病，施捨食物，可以得到身體的堅固；不中斷他人生命，放生，停止殺戮，可以得到壽命的堅固；不偷盜他人財物，慷慨施捨，沒有吝嗇，可以得到財富的堅固。二是聲聞的三堅，精進地修習無漏之法，恒常地觀察無常，可以得到五分法身、無漏的智慧之命和七聖法財，沒有東西可以損壞它們，所以這樣說。三是方便教菩薩的三堅，真如法身金剛不壞，般若智慧之命觀察沒有斷滅，萬善法財圓滿修習沒有欠缺。這是菩薩的三種安住之處。四是圓覺的三堅，指的是法性真常即是寂滅，恒常地觀照萬善功德，事相而真實。這三種堅固即一而三，即三而一，非三非一，能三能一。所以《大經》中說，摩訶般若、解脫、法身，不縱不橫，不一不異。般若指的是智慧之命，解脫指的是法財，法身指的是真身。這指的是究竟常住的三種堅固。『非法之物』，女人是破壞修道的因緣，特別為菩提所忌諱，所以這樣說。也表示方便教的菩薩未能領會真理，所以被維摩詰所呵斥。『沙門』，舊譯為『□門』，這裡的意思是功德多。意思是修道勞苦。又說是勤勞，意思是志向真誠，名為息。其次是得到無漏，生死休息，或者說是凈志。『俯仰』，指的是低頭。仰指的是抬頭。『言閔默不已強自與之我已舍矣』，說明大士常住舍心，法愿具足。女子聞法，法足順應魔的願望，願望滿足。『云何止於魔宮』，弟子理解老師的道理，請教。『不以無盡燈一者』，是說明來即法樂，以自利者則是無盡燈以化他。這就是二利行圓滿，去來常益。無礙妙辯就在這裡。『善得亦云善施者』，大士妙證，何 English version: This 'and affliction demon' (demons related to afflictions) is also mentioned in the Great Treatise, meaning that everything other than the true nature of all dharmas is the work of demons. That is to say, all false thoughts arising from outside the correct contemplation of one's own path are the work of demons. 'The three firm dharmas of body, life, and wealth' refer to the firmness of the body, the firmness of life, and the firmness of wealth. There are four levels of explanation for these three firmnesses, from shallow to deep: First, the three firmnesses of the world: not harming others' bodies, curing diseases, and giving food can lead to the firmness of the body; not interrupting others' lives, releasing life, and stopping killing can lead to the firmness of life; not stealing others' wealth, giving generously, and not being stingy can lead to the firmness of wealth. Second, the three firmnesses of the Śrāvakas (hearers): diligently cultivating the anāsrava (non-outflow) dharma, constantly contemplating impermanence, can lead to the fivefold dharmakāya (dharma body), the anāsrava life of wisdom, and the seven noble treasures of dharma, which nothing can damage, hence the saying. Third, the three firmnesses of the upāya (expedient) teaching Bodhisattvas: the tathatā dharmakāya (thusness dharma body) is indestructible like diamond, the life of prajñā (wisdom) observes no cessation, and the wealth of ten thousand good dharmas is cultivated completely without deficiency. These are the three abodes of the Bodhisattva. Fourth, the three firmnesses of perfect enlightenment: referring to the true constancy of dharmatā (dharma-nature) which is nirvana (extinction), constantly contemplating the merits of ten thousand good deeds, the phenomena are real. These three firmnesses are one and three, three and one, neither three nor one, capable of being three and one. Therefore, the Great Sutra says, Mahāprajñā (great wisdom), liberation, dharmakāya, neither vertical nor horizontal, neither one nor different. Prajñā refers to the life of wisdom, liberation refers to the wealth of dharma, and dharmakāya refers to the true body. This refers to the ultimate and permanent three firmnesses. 'Unlawful things', women are the cause of destroying the path of cultivation, especially avoided by bodhi (enlightenment), hence the saying. It also indicates that the upāya teaching Bodhisattvas have not yet understood the truth, so they are scolded by Vimalakirti. 'Śrāmaṇa (ascetic)', formerly translated as '□ gate', here meaning many merits. It means the hardship of cultivating the path. It is also said to be diligent, meaning sincere aspiration, called cessation. Next is obtaining anāsrava, cessation of birth and death, or pure aspiration. 'Bowing and looking up' refers to bowing the head. Looking up refers to raising the head. 'Saying that Minmo (a person's name) did not stop and forced himself to give it to me, I have already given it up', indicating that the Mahāsattva (great being) constantly abides in the mind of giving, and the vows of dharma are complete. The woman hears the dharma, the dharma is sufficient to comply with the demon's wishes, and the wishes are fulfilled. 'How to stop at the demon palace', the disciple understands the teacher's reasoning and asks for instruction. 'Not using the endless lamp as one' means that coming is the joy of dharma, and benefiting oneself is the endless lamp to transform others. This is the perfection of the two benefits, coming and going are always beneficial. Unobstructed and wonderful eloquence lies here. 'Good attainment is also called good giving', the Mahāsattva's wonderful realization, what
【English Translation】 This 'and affliction demon' (demons related to afflictions) is also mentioned in the Great Treatise, meaning that everything other than the true nature of all dharmas is the work of demons. That is to say, all false thoughts arising from outside the correct contemplation of one's own path are the work of demons. 'The three firm dharmas of body, life, and wealth' refer to the firmness of the body, the firmness of life, and the firmness of wealth. There are four levels of explanation for these three firmnesses, from shallow to deep: First, the three firmnesses of the world: not harming others' bodies, curing diseases, and giving food can lead to the firmness of the body; not interrupting others' lives, releasing life, and stopping killing can lead to the firmness of life; not stealing others' wealth, giving generously, and not being stingy can lead to the firmness of wealth. Second, the three firmnesses of the Śrāvakas (hearers): diligently cultivating the anāsrava (non-outflow) dharma, constantly contemplating impermanence, can lead to the fivefold dharmakāya (dharma body), the anāsrava life of wisdom, and the seven noble treasures of dharma, which nothing can damage, hence the saying. Third, the three firmnesses of the upāya (expedient) teaching Bodhisattvas: the tathatā dharmakāya (thusness dharma body) is indestructible like diamond, the life of prajñā (wisdom) observes no cessation, and the wealth of ten thousand good dharmas is cultivated completely without deficiency. These are the three abodes of the Bodhisattva. Fourth, the three firmnesses of perfect enlightenment: referring to the true constancy of dharmatā (dharma-nature) which is nirvana (extinction), constantly contemplating the merits of ten thousand good deeds, the phenomena are real. These three firmnesses are one and three, three and one, neither three nor one, capable of being three and one. Therefore, the Great Sutra says, Mahāprajñā (great wisdom), liberation, dharmakāya, neither vertical nor horizontal, neither one nor different. Prajñā refers to the life of wisdom, liberation refers to the wealth of dharma, and dharmakāya refers to the true body. This refers to the ultimate and permanent three firmnesses. 'Unlawful things', women are the cause of destroying the path of cultivation, especially avoided by bodhi (enlightenment), hence the saying. It also indicates that the upāya teaching Bodhisattvas have not yet understood the truth, so they are scolded by Vimalakirti. 'Śrāmaṇa (ascetic)', formerly translated as '□ gate', here meaning many merits. It means the hardship of cultivating the path. It is also said to be diligent, meaning sincere aspiration, called cessation. Next is obtaining anāsrava, cessation of birth and death, or pure aspiration. 'Bowing and looking up' refers to bowing the head. Looking up refers to raising the head. 'Saying that Minmo (a person's name) did not stop and forced himself to give it to me, I have already given it up', indicating that the Mahāsattva (great being) constantly abides in the mind of giving, and the vows of dharma are complete. The woman hears the dharma, the dharma is sufficient to comply with the demon's wishes, and the wishes are fulfilled. 'How to stop at the demon palace', the disciple understands the teacher's reasoning and asks for instruction. 'Not using the endless lamp as one' means that coming is the joy of dharma, and benefiting oneself is the endless lamp to transform others. This is the perfection of the two benefits, coming and going are always beneficial. Unobstructed and wonderful eloquence lies here. 'Good attainment is also called good giving', the Mahāsattva's wonderful realization, what
行不圓。然隨門引物故各有所美。善得跡於事施無吝。而未能窮施之原妙通萬行。故為凈名開以法也 亦蓋屬為唱和豈曰必然。設大施會者。昔父母行施邪祠法。或殺牛羊人等祀天求福。善德詭跡居之。回邪祠為正施。而未能即事入埋行大法施。故凈名因呵以通之也。如俱舍。小乘時菩薩方便行六度行。皆以不惜財寶不惜身命為六度滿。今大乘皆以六度之行與實相相應。同真際等法性住大悲願。一毫之善等施眾生同證菩提。名法施圓滿也。故俱舍論頌云爲由悲普施。被折身無忿。讚歎底沙佛。以無上菩提此皆以不惜身命圓滿故也。金剛云。不住色佈施。乃至割截身體無我無人。大般若云。檀波羅蜜清凈。一切智清凈。無二無別。乃至般若清凈亦然。此以理契實相。功濟含生。稱理行施隨根起愿。故名圓滿。今凈名呵前事中六度。令人入后實相六度也 持正法起隨喜心者。此隨喜之喜心亦法喜之喜。以令彼我持法皆行隨喜心也。亦以俱持正法故同得法喜 大舍舍萬有者。方便大士舍怨親。亦舍無量心。圓頓大士舍萬有。方名舍無量。亦以行窮實相故云舍也 離身心相起精進者。此有二解。一云一心非道不悟身心亡身受命名精進。與實相理合常住實相身心相空名真精進。有相心生即名懈怠。故云以離身心相起也 問。諸論
皆雲精進波羅蜜體以心所法善十一中進數及取隨行三業為體。乃至檀以舍惠數及身口等隨行三耶為六度本體。此六度大體未離五陰身心。云何此中乃雲精進之相離身心取耶。答。理不然也。何者。大乘深經須窮實相五陰名數。佛以外道初計邪生故示陰界名數正因緣之法。引彼二乘令除我見。奈何解釋深妙仍懷偏小之見乎。又佛為二乘說陰界入。欲令悟法無我智有為無常。亦不欲令于數法多少執計為實。爾若執為實去道愈。複次大乘說陰界入法。亦欲不存法。何者。法若定是五陰。不應說十二入。若定十二入。不應說十八界。五八無定數。當知數非數。陰界無定相。當知相非相。陰界無定名。當知名無名。故上文云。法無形相如虛空。故法無名字言語斷故。此皆即相為無相。則名為無名。是即依經非有色受相行識之求。非有界入之求。為真求法。若此而推。豈可以陰界名數中而辯六度實體耶。若真求者。應離身心相即實相中求也。幸請學者熟詳其致哉 教化眾生起空等者。若依小乘及諸論明三三昧緣四諦十六行。摩訶衍經明三三昧因緣。諸法實相者。即與經文甚相符會。何者。大乘四諦即無生四諦。俱以苦集等無生為諦。不以苦集而為諦也。若以苦集等無生為諦。諦即實相緣。此實相起三三昧。即與小乘永異也。而經文
云教化眾起空等者。實相之照權實智圓故。即化而空。在空者常化。空有不二權實雙照故云也 不捨有為起無相者。小乘滅諦滅相為無相。大乘即相為無相。即此無相名為實相。故不捨有而自無也 示現受生而起無作者。小乘以息諸求作名為無作。大乘以體作無作故終日作而不求于無作。此不思議實相之無作也。乃至下不思二法門品於一解脫門即三解脫皆同。此道會理無二也 正行善法起于凈命者。言邪命者謂邪利活命。若修行之人執陰求善著見起修邪心求善欲活惠命皆邪命也。若正觀中道即法本真。萬善自圓。功德常凈。既不取相求利資神。故云凈命 解眾生縛起修行地者。法性常寂非淺非深而經殊。行位陳淺深者。皆引物方便起行次第。此雖法性之外事。而是起行之次位也。又云。真理非淺非深故無修行次位也。以惑是有為結縛。解之即有次位也。知一切法不取不捨者。而注云。造心分別者。謂分別相而無相方入實相。實相之相即是一相。一相無相假名通物故名一也 施主等心者。施佛敬深。施貧悲厚。以淳厚之慈悲崇重之誠義俱隳壞生死到大涅槃。故云等以福田同相也 無所分別者。諸相非相是如來身。五陰皆空名貧士質。法性無二施報俱亡。以此而施故無分別。
文殊師利問疾品
上既室外三品
【現代漢語翻譯】 現代漢語譯本 『云教化眾起空等者』，這是因為實相之光照耀著權智和實智，達到圓滿的境界。因此，在教化的同時也是空性的。處於空性之中，又常常進行教化。空與有不是對立的，權智和實智同時照耀，所以說是『云』。 『不捨有為起無相者』，小乘佛教認為滅諦（nirvana）的滅相就是無相。大乘佛教認為，當下之相就是無相。這個無相就叫做實相。所以說，不捨棄有為法，而自然達到無相的境界。 『示現受生而起無作者』，小乘佛教認為停止一切造作的念頭就叫做無作。大乘佛教認為，體悟到造作的本性就是無作，所以終日造作而不追求無作。這就是不可思議的實相之無作。 乃至後面的『不思議二法門品』中，對於一個解脫門即是三個解脫門的解釋，都是相同的。這說明了道與理是相通的，沒有分別。 『正行善法起于凈命者』，所謂的『邪命』，指的是用不正當的手段來維持生活。如果修行之人執著於五陰（skandhas），追求善法，執著于見解，生起修行的邪心，想要以此來維持生活，都屬於邪命。如果在正觀中道（madhyamaka），就能認識到法的本來面目，萬善自然圓滿，功德永遠清凈。既然不執著于外相，不追求利益來滋養精神，所以叫做『凈命』。 『解眾生縛起修行地者』，法性（dharmata）常寂，不是淺顯也不是深奧，但經典卻有差別，行位的陳述有淺有深，這都是引導眾生的方便，是生起修行的次第。這雖然是法性之外的事情，但卻是生起修行的次第。又說，真理不是淺顯也不是深奧，所以沒有修行的次第。因為迷惑是有為的束縛，解脫了迷惑，就有了次第。 『知一切法不取不捨者』，而註釋說：『造心分別者』，指的是分別諸相，而認識到諸相非相，才能進入實相。實相之相就是一相。一相無相，假名可以通達萬物，所以叫做『一』。 『施主等心者』，對於佛的佈施，心懷敬意；對於貧窮的人的佈施，心懷慈悲。用淳厚的慈悲心和崇敬的誠意，都能摧毀生死，到達大涅槃（Mahaparinirvana）。所以說『等』，是因為福田（punya-ksetra）的相是相同的。 『無所分別者』，諸相非相，就是如來（Tathagata）之身。五陰皆空，就是貧士的本質。法性沒有分別，施與報應都消失了。用這樣的心態來佈施，所以沒有分別。 『文殊師利問疾品』 上面已經講了室外三品
【English Translation】 English version 『Cloud teaching beings arising from emptiness and equality』 means that the light of true reality illuminates expedient wisdom and perfect wisdom, reaching a state of completeness. Therefore, teaching is accompanied by emptiness. Being in emptiness, one constantly teaches. Emptiness and existence are not opposed; expedient wisdom and true wisdom illuminate simultaneously, hence the term 『cloud.』 『Not abandoning conditioned existence arising from no-form』 means that in Hinayana Buddhism, the cessation of suffering (Nirvana) is considered no-form. In Mahayana Buddhism, the present form is considered no-form. This no-form is called true reality. Therefore, one does not abandon conditioned existence but naturally attains the state of no-form. 『Manifesting birth and arising from non-action』 means that in Hinayana Buddhism, ceasing all thoughts of action is called non-action. In Mahayana Buddhism, realizing the nature of action as non-action means acting all day without seeking non-action. This is the inconceivable non-action of true reality. Even in the later chapter 『Inconceivable Two Dharma Doors,』 the explanation that one liberation door is equivalent to three liberation doors is the same. This illustrates that the path and the principle are interconnected and without distinction. 『Rightly practicing good deeds arising from pure livelihood』 means that 『wrong livelihood』 refers to sustaining life through improper means. If a practitioner clings to the five aggregates (skandhas), seeks good deeds, clings to views, generates wrong thoughts of practice, and desires to sustain life through these means, it is considered wrong livelihood. If one observes the Middle Way (Madhyamaka) correctly, one can recognize the original nature of the Dharma, and all good deeds will naturally be complete, and merit will always be pure. Since one does not cling to external forms or seek benefits to nourish the spirit, it is called 『pure livelihood.』 『Liberating beings from bondage arising from the ground of practice』 means that the nature of Dharma (dharmata) is always tranquil, neither shallow nor deep, but the scriptures differ, and the descriptions of the stages of practice vary in depth. These are all expedient means to guide beings and are the order of arising practice. Although this is external to the nature of Dharma, it is the order of arising practice. It is also said that the truth is neither shallow nor deep, so there is no order of practice. Because delusion is the bondage of conditioned existence, liberation from delusion creates an order. 『Knowing that all dharmas are neither grasped nor abandoned』 means that the commentary says: 『Creating thoughts and distinctions』 refers to distinguishing forms and recognizing that forms are not forms in order to enter true reality. The form of true reality is one form. One form is no-form, and the provisional name can penetrate all things, so it is called 『one.』 『The almsgiver's equal mind』 means having reverence when giving to the Buddha and compassion when giving to the poor. With sincere compassion and profound respect, one can destroy birth and death and reach Great Nirvana (Mahaparinirvana). Therefore, it is said to be 『equal』 because the field of merit (punya-ksetra) has the same form. 『Without any distinction』 means that all forms are non-forms, which is the body of the Tathagata. The emptiness of the five aggregates is the essence of the poor person. The nature of Dharma has no distinction, and both giving and receiving disappear. Giving with this mindset means there is no distinction. 『Manjushri's Inquiry about Illness Chapter』 The above has discussed the three chapters outside the room.
破法折伏。此下品主法攝受。故勝鬘經云。應折伏者而折伏之。應攝受者而攝受之。以折伏攝受故言正法久住。此下六品經文天臺略用四意通釋。一明來意。二明文殊獨堪問疾。三有五。一為赴時釋問之度。四將二度通經。初來意眾渴仰之心。二明三觀攝受。三快成如來凈土之化。四時為入大品法花方便。五為還佛印定。初赴眾渴仰者。上諸王士庶弟子菩薩稱揚凈名勝智勝德。大眾雖生渴仰。未獲見聞。若非文承旨問疾何以赴彼信心知權實二疾悟不思議解脫之深旨也。二明三觀攝受引入。上來方便品訶王臣滯有之心。弟子品呵聲聞空之惑。菩薩品呵方便菩薩未圓之行。若不文殊凈名對揚攝受。如何悟入圓妙之門。所以文殊入與凈名對揚宣一心三觀令悟究竟不思議□二之道。故有此下諸品來也。三為快成如來凈土化者。若因文殊問疾聞不思議解脫之說。克疑三觀悟入不二。自曉凈穢二皆非垢非凈。垢凈為物非真垢凈。得法性之凈土也。四為入大品法花之弄胤者。二乘方便菩薩利根即座悟者得無生法忍觀根之因二。大士聲贊圓妙。聲聞號叫自傷。菩薩計滯漸融。至大品法花方便。得無生法忍開佛知見。乃至得常住妙果。五為還歸印定者。若因文殊揚六品經文。廣演權實二。廣真應利物即得。凈名擎眾歸圓。讚揚印定辯佛事
【現代漢語翻譯】 現代漢語譯本 破法折伏：這是下品主張用折伏的方法來攝受眾生。《勝鬘經》中說：『對於應該折伏的人就折伏，對於應該攝受的人就攝受。』因為折伏和攝受的緣故，所以說正法能夠長久住世。下面的六品經文，天臺宗略用四種意義來貫通解釋：一是說明來意，二是說明只有文殊菩薩才能勝任問疾，三是有五點：一是為適應時機解釋疑問的尺度，四是將兩種尺度貫通經文。首先，來意是爲了滿足大眾渴求仰慕的心情。二是說明用三觀來攝受眾生。三是快速成就如來凈土的教化。四是為進入《大品般若經》、《法華經》的方便。五是爲了迴歸佛的印證和肯定。首先，爲了滿足大眾渴求仰慕的心情，前面的諸王、士庶、弟子、菩薩都稱揚維摩詰的殊勝智慧和殊勝功德，大眾雖然心生渴求仰慕，但沒有機會見聞。如果不是文殊菩薩奉佛旨意來問疾，怎麼能夠滿足他們的信心，瞭解權實二疾，領悟不可思議解脫的深刻旨意呢？ 二，說明用三觀來攝受引入：前面的《方便品》呵斥國王大臣執著于有的心， 《弟子品》呵斥聲聞沉迷於空的迷惑， 《菩薩品》呵斥方便菩薩不圓滿的修行。如果不是文殊菩薩和維摩詰相互對揚攝受，如何能夠悟入圓妙之門？所以文殊菩薩的進入和維摩詰的對揚，宣講一心三觀，使人悟入究竟不思議的二諦之道，所以才有下面的各品經文。 三，爲了快速成就如來凈土的教化：如果因為文殊菩薩問疾而聽聞不可思議解脫的說法，就能克服對三觀的疑惑，悟入不二法門，自然明白清凈和污穢都不是真正的垢穢或清凈，垢穢和清凈是為眾生而設，不是真正的垢穢和清凈，從而得到法性的凈土。 四，爲了進入《大品般若經》、《法華經》的門徑：二乘和方便菩薩中利根的人當場領悟，得到無生法忍，觀察根性的因緣。大士們讚歎圓妙之理，聲聞們號叫自傷，菩薩們執著的觀念逐漸融化，到了《大品般若經》、《法華經》的方便，得到無生法忍，開啟佛的知見，乃至得到常住的妙果。 五，爲了迴歸佛的印證和肯定：如果因為文殊菩薩宣揚六品經文，廣泛演說權實二法，廣泛地以真身和應身利益眾生，就能立即得到。維摩詰帶領大眾迴歸圓融，讚揚印證，辯明佛事。
【English Translation】 English version Breaking the Dharma and Subduing: This lower grade mainly uses subduing methods to embrace sentient beings. The Śrīmālādevī Siṃhanāda Sūtra says: 'For those who should be subdued, subdue them; for those who should be embraced, embrace them.' Because of subduing and embracing, it is said that the Proper Dharma will abide long. The following six chapters of scripture are briefly explained by Tiantai using four meanings: First, to explain the intention of coming; second, to explain that only Mañjuśrī (Mañjuśrī Bodhisattva) is capable of inquiring about illness; third, there are five points: first, to adapt to the time and explain the measure of questioning; fourth, to connect the two measures throughout the scripture. First, the intention of coming is to satisfy the thirst and admiration of the assembly. Second, to explain the embracing with the Three Contemplations. Third, to quickly accomplish the transformation of the Tathāgata's Pure Land. Fourth, as a means to enter the Mahāprajñāpāramitā Sūtra and the Lotus Sūtra. Fifth, to return to the Buddha's seal and affirmation. First, to satisfy the thirst and admiration of the assembly, the preceding kings, gentry, disciples, and Bodhisattvas all praised Vimalakīrti's (Vimalakīrti) superior wisdom and superior virtues. Although the assembly felt thirst and admiration, they had no opportunity to see or hear. If it were not for Mañjuśrī (Mañjuśrī) receiving the Buddha's decree to inquire about illness, how could he satisfy their faith, understand the two illnesses of provisional and real, and comprehend the profound meaning of inconceivable liberation? Second, to explain the embracing and introduction with the Three Contemplations: The preceding Upāya Chapter rebukes the minds of kings and ministers who are attached to existence, the Disciples Chapter rebukes the delusions of the Śrāvakas who are immersed in emptiness, and the Bodhisattva Chapter rebukes the incomplete practices of the expedient Bodhisattvas. If it were not for Mañjuśrī (Mañjuśrī) and Vimalakīrti (Vimalakīrti) mutually praising and embracing, how could one awaken and enter the gate of perfect wonder? Therefore, Mañjuśrī's (Mañjuśrī) entry and Vimalakīrti's (Vimalakīrti) mutual praise expound the One Mind Three Contemplations, enabling people to awaken and enter the ultimate inconceivable path of the two truths, hence the following chapters of scripture. Third, to quickly accomplish the transformation of the Tathāgata's Pure Land: If one hears the teaching of inconceivable liberation because of Mañjuśrī's (Mañjuśrī) inquiry about illness, one can overcome doubts about the Three Contemplations, awaken and enter the non-dual Dharma, and naturally understand that purity and defilement are not truly impure or pure. Impurity and purity are established for sentient beings, not true impurity and purity, thereby obtaining the Pure Land of Dharma-nature. Fourth, as a gateway to enter the Mahāprajñāpāramitā Sūtra and the Lotus Sūtra: Among the Two Vehicles and expedient Bodhisattvas, those with sharp roots awaken on the spot, attain the tolerance of the non-arising of dharmas, and observe the causes and conditions of the roots. The great beings praise the perfect and wonderful principle, the Śrāvakas cry out in self-reproach, and the Bodhisattvas' clinging concepts gradually dissolve. Reaching the expedients of the Mahāprajñāpāramitā Sūtra and the Lotus Sūtra, they attain the tolerance of the non-arising of dharmas, open the Buddha's knowledge and vision, and even attain the wonderful fruit of permanence. Fifth, to return to the Buddha's seal and affirmation: If Mañjuśrī (Mañjuśrī) proclaims the six chapters of scripture, widely expounding the two dharmas of provisional and real, and widely benefits sentient beings with the true body and the manifested body, one can obtain it immediately. Vimalakīrti (Vimalakīrti) leads the assembly back to perfect harmony, praises and affirms, and clarifies the Buddha's work.
之不同。見妙喜而利物成不思議解脫凈土之大益也 文殊獨堪問疾者。其意乃多。唯出五種。一者位高故堪。文殊與諸菩薩雖同居等覺。而初心后位亦有淺深。故瓔珞經曰。雖住等覺。住百千萬劫入重玄門。是即諸入等覺初心故淺。文殊凈名等覺後心位高故堪。餘人位卑故不堪也。二垂跡故堪者。諸人多是實居等覺。文殊凈名本是龍種金栗而跡居等覺。餘人實者不堪。文殊同是垂跡故堪。三顯圓者。諸大士本跡豈可定測。但諸菩薩輔佛多示方便教門故悉為凈名所折。文殊凈名輔佛顯圓。所顯既同故獨堪也。四物情所愜諸菩薩輔佛行。何□都不演圓。但化物緣淺。縱往問疾。眾情未愜。文殊化物緣深。往問必忻慰友獨堪也。五機緣不同。諸菩薩與凈名有折攝之機。如砧槌成物。文殊與凈名扣系之機。如兩槌成物。故文殊入室互為賓主遞相往成。覆成就利物所益良多。三明所問之疾者。有二種。一者實疾。漏業為因。二者權疾。大悲所起。凈名能化非疾而疾。故名為權。眾生所化惑業所招名實。故下文菩薩疾者從大悲起。此即權也。今我此痛皆從前世妄相顛倒諸煩惱生。此即實也。釋此二疾即為二門。初實后權。將釋實疾略作三門。一因果分別。二因果相錯。三輕重相對。初因果分別者。三因者即是貪嗔癡等分此四煩惱所
【現代漢語翻譯】 現代漢語譯本 之不同。體現了妙喜世界（Abhirati）的利益，成就了不可思議解脫凈土的巨大益處。文殊菩薩（Manjusri）獨自能夠探問病情，其中含義很多，僅列出五種：一是地位高所以能夠勝任。文殊菩薩與各位菩薩雖然同樣處於等覺位（Samadhi），但最初發心和後來的地位也有深淺之分。所以《瓔珞經》（Yingluo Sutra）說：『雖然安住于等覺位，經歷百千萬劫進入重玄之門。』這就是說，進入等覺位的初心菩薩還很淺薄，而文殊菩薩、維摩詰（Vimalakirti）等覺位靠後，地位高所以能夠勝任，其他人地位低所以不能勝任。二是垂跡（manifestation）的緣故能夠勝任。各位菩薩大多是真實地處於等覺位，文殊菩薩、維摩詰本來是龍種（Nagaraja）金栗如來（Kanakamuni Buddha）而示現處於等覺位。其他人是真實的所以不能勝任，文殊菩薩同樣是垂跡示現所以能夠勝任。三是彰顯圓融。各位大士的本跡（original state and manifested trace）怎麼可以輕易測度呢？但各位菩薩輔佐佛陀大多示現方便教門，所以都被維摩詰所折服。文殊菩薩、維摩詰輔佐佛陀彰顯圓融，所彰顯的相同，所以獨自能夠勝任。四是符合眾生的心意。各位菩薩輔佐佛陀修行，為何都不演說圓融之法？只是化導眾生的因緣淺薄，即使前去問候病情，眾生的心意也不滿足。文殊菩薩化導眾生的因緣深厚，前去問候必定歡欣慰藉，所以獨自能夠勝任。五是機緣不同。各位菩薩與維摩詰有折服和攝受的機緣，如同鐵砧和鐵錘成就器物。文殊菩薩與維摩詰有相互配合的機緣，如同兩把鐵錘成就器物。所以文殊菩薩進入維摩詰的房間，互為賓主，互相成就，又成就了利益眾生，所帶來的益處很多。三是說明所問的疾病，有兩種：一是實疾，以業力為因；二是權疾，由大悲心所生。維摩詰能夠化現非疾病而示現疾病，所以稱為權。眾生所化現的，由迷惑和業力所招感的，稱為實。所以下文說菩薩的疾病是從大悲心而起，這就是權。現在我的這些痛苦都是從前世妄想顛倒的各種煩惱而生，這就是實。解釋這兩種疾病就分為兩個方面，先說實疾，后說權疾。將要解釋實疾，略分為三個方面：一是因果分別，二是因果相錯，三是輕重相對。首先是因果分別，三種因就是貪嗔癡等，區分這四種煩惱所。
【English Translation】 English version The difference. It embodies the benefits of Abhirati (妙喜), accomplishing the great benefit of the Pure Land of Inconceivable Liberation. Manjusri (文殊菩薩) alone is capable of inquiring about the illness, and there are many meanings to this, only five of which are listed: First, he is capable because of his high position. Although Manjusri and the other Bodhisattvas are in the same Samadhi (等覺位), there are differences in the depth of their initial aspiration and later position. Therefore, the Yingluo Sutra (瓔珞經) says: 'Although dwelling in Samadhi, they enter the profound gate after hundreds of millions of kalpas.' This means that the Bodhisattvas who initially enter Samadhi are still shallow, while Manjusri and Vimalakirti (維摩詰), who are later in Samadhi, are capable because of their high position, while others are not capable because of their low position. Second, he is capable because of his manifestation (垂跡). Most of the Bodhisattvas are actually in Samadhi, while Manjusri and Vimalakirti were originally Nagaraja (龍種) and Kanakamuni Buddha (金栗如來) who manifested in Samadhi. Others are real and therefore not capable, while Manjusri is also a manifestation and therefore capable. Third, he reveals the perfect harmony. How can the original state and manifested trace (本跡) of the great Bodhisattvas be easily measured? However, the Bodhisattvas who assist the Buddha mostly show expedient teachings, so they are all subdued by Vimalakirti. Manjusri and Vimalakirti assist the Buddha in revealing perfect harmony, and what they reveal is the same, so he alone is capable. Fourth, it meets the minds of sentient beings. Why don't the Bodhisattvas who assist the Buddha cultivate and expound the perfect and harmonious Dharma? It is only because the karmic connection to transform sentient beings is shallow, and even if they go to inquire about the illness, the minds of sentient beings are not satisfied. Manjusri has a deep karmic connection to transform sentient beings, and if he goes to inquire, he will surely be pleased and comforted, so he alone is capable. Fifth, the conditions are different. The Bodhisattvas and Vimalakirti have the opportunity to subdue and embrace, like an anvil and hammer accomplishing an object. Manjusri and Vimalakirti have the opportunity to cooperate with each other, like two hammers accomplishing an object. Therefore, Manjusri enters Vimalakirti's room, acting as host and guest to each other, and accomplishing each other, and also accomplishing the benefit of sentient beings, bringing many benefits. Third, it explains the illness being asked about, which are of two types: First, real illness, caused by karma; second, expedient illness, arising from great compassion. Vimalakirti is able to manifest illness when there is no illness, so it is called expedient. What sentient beings manifest, caused by delusion and karma, is called real. Therefore, the following text says that the Bodhisattva's illness arises from great compassion, which is expedient. Now, my sufferings all arise from the delusions and inverted afflictions of past lives, which is real. Explaining these two types of illness is divided into two aspects, first explaining real illness, then explaining expedient illness. When explaining real illness, it is divided into three aspects: First, distinguishing cause and effect; second, confusing cause and effect; third, comparing lightness and heaviness. First, distinguishing cause and effect, the three causes are greed, anger, and ignorance, etc., distinguishing these four afflictions.
起業果為因。故經云。皆從前世妄相顛倒諸煩惱生。又大經云。貪瞋癡慢而為痛因也。言果相痛者。由彼漏因感得地水火風四大之身生老病死五盛陰苦之果。相對者貪對水大。經云。水𨳝生。二瞋對火大。經云。瞋燒善根。三癡對風大。經云。四倒暴風四等分對地大。等分相即三毒等起。地大亦三大必俱。又瑞應經云。貪慾致老。瞋恚致病。愚癡致死。準此義推等分對生。故下文云。有生死即有病。二因果相錯者。六根萬境貪瞋互起。則有八萬四千煩惱之因病也。四大各起互相錯摩。一大不調百一病惱。四百四病及至萬病之果疫也。三輕重相對者。順常三毒兼修歸戒。故名為輕。十惡四重五逆斷善謗法此名增重。輕因則感四大四苦人天之報。名輕果也。三塗無間四大四苦增劇之處。名重果也。第二明權疾者。大經明五行。謂聖行天行梵行嬰兒行病行。此五行前三自利后二利他。是則同小善邊名嬰兒行。同煩惱邊名病行。大慈起嬰兒行。大悲起病行。故下文云。菩薩病次大悲起故也。大經云。菩薩住三諦三昧。具二十五三昧。破二十五有眾生之疾也。二十五有三昧者。大經云。一無垢三昧破地獄有。不退三昧破畜生有。心樂三破餓鬼有。歡喜三昧破修羅有。如幻三昧破閻浮有。日光三昧破東弗婆提有。月光三三昧破西拘
【現代漢語翻譯】 現代漢語譯本： 以造作業的果報作為原因。所以經書上說：『一切都從前世虛妄顛倒的各種煩惱產生。』又《大般涅槃經》說：『貪婪、嗔恨、愚癡、傲慢是痛苦的原因。』說到果報的痛苦，是由於那些有漏洞的原因，感召得到地、水、火、風四大組成的身體，產生生、老、病、死、五蘊熾盛的痛苦之果。從相對關係來說，貪對應水大。《經》上說：『水澇產生。』第二，嗔對應火大。《經》上說：『嗔燒燬善根。』第三，癡對應風大。《經》上說：『四種顛倒的暴風。』四種等分對應地大。等分相即是三種毒同時生起。地大也必然與三大同時存在。又《瑞應經》說：『貪慾導致衰老，嗔恚導致疾病，愚癡導致死亡。』按照這個意義推斷，等分對應于生。所以下文說：『有了生，就有了病。』二、因果相互錯亂：六根面對萬境，貪婪和嗔恨相互生起，就會有八萬四千種煩惱的原因，這就是疾病。四大各自生起，互相摩擦，一大不調，就會有一百零一種疾病的困擾，四百零四種疾病乃至萬種疾病的果報，這就是瘟疫。三、輕重相對：順應常理的三毒，兼修歸戒，所以稱為輕。十惡、四重罪、五逆罪、斷絕善根、誹謗佛法，這稱為增重。輕的因則感召四大調和、四苦較輕的人天果報，稱為輕果。三惡道、無間地獄，四大不調、四苦更加劇烈的地方，稱為重果。第二，說明權巧的疾病。《大般涅槃經》闡明五種行為，即聖行、天行、梵行、嬰兒行、病行。這五種行為中，前三種是自利，后兩種是利他。那麼，與小的善行相同，稱為嬰兒行；與煩惱相同，稱為病行。大慈心生起嬰兒行，大悲心生起病行。所以下文說：『菩薩生病時，大悲心就生起。』《大般涅槃經》說：『菩薩安住於三諦三昧，具足二十五種三昧，破除二十五有眾生的疾病。』二十五有三昧，《大般涅槃經》說：『一、無垢三昧破除地獄有(naraka-gati)。不退三昧破除畜生有(tiryagyoni-gati)。心樂三昧破除餓鬼有(preta-gati)。歡喜三昧破除修羅有(asura-gati)。如幻三昧破除閻浮提有(jambudvipa)。日光三昧破除東弗婆提有(purvavideha)。月光三昧破除西瞿
【English Translation】 English version: Taking the karma of actions as the cause. Therefore, the sutra says: 'All arise from the various afflictions of delusion and inversion in previous lives.' Also, the Mahaparinirvana Sutra says: 'Greed, hatred, ignorance, and pride are the causes of suffering.' Speaking of the suffering of karmic retribution, it is due to those leaky causes that one experiences the body composed of the four great elements—earth, water, fire, and wind—resulting in the suffering of birth, old age, sickness, death, and the flourishing of the five aggregates. In terms of relative relationships, greed corresponds to the water element. The Sutra says: 'Floods arise.' Second, hatred corresponds to the fire element. The Sutra says: 'Hatred burns away good roots.' Third, ignorance corresponds to the wind element. The Sutra says: 'The violent winds of the four inversions.' The four equal divisions correspond to the earth element. The equal division aspect is the simultaneous arising of the three poisons. The earth element must also coexist with the three great elements. Furthermore, the Auspicious Response Sutra says: 'Greed leads to old age, hatred leads to sickness, and ignorance leads to death.' According to this meaning, equal division corresponds to birth. Therefore, the following text says: 'With birth, there is sickness.' Two, the confusion of cause and effect: When the six senses face the myriad realms, greed and hatred arise mutually, there will be the causes of eighty-four thousand afflictions, which is sickness. When the four great elements arise individually and rub against each other, if one great element is imbalanced, there will be the affliction of one hundred and one diseases, the result of four hundred and four diseases and even ten thousand diseases, which is pestilence. Three, relative lightness and heaviness: Following the ordinary three poisons while also cultivating adherence to precepts is called light. The ten evils, four grave offenses, five rebellious acts, severing good roots, and slandering the Dharma are called heavy. A light cause leads to the reward of humans and gods with harmonious four elements and lighter four sufferings, which is called a light result. The three evil paths and the Avici Hell, where the four elements are imbalanced and the four sufferings are intensified, are called heavy results. Second, explaining skillful means regarding sickness. The Mahaparinirvana Sutra elucidates five practices: the holy practice (arya-vihara), the heavenly practice (divya-vihara), the Brahma practice (brahma-vihara), the infant practice (bāla-vihara), and the sick practice (vyādhita-vihara). Among these five practices, the first three are for self-benefit, and the last two are for the benefit of others. Thus, being similar to small good deeds is called the infant practice; being similar to afflictions is called the sick practice. Great compassion arises from the infant practice, and great compassion arises from the sick practice. Therefore, the following text says: 'When a Bodhisattva is sick, great compassion arises.' The Mahaparinirvana Sutra says: 'Bodhisattvas abide in the Samadhi of the Three Truths, possessing twenty-five Samadhis, destroying the sickness of beings in the Twenty-Five Existences.' The Twenty-Five Existences Samadhis, the Mahaparinirvana Sutra says: 'First, the Immaculate Samadhi destroys existence in hell (naraka-gati). The Non-retreating Samadhi destroys existence as an animal (tiryagyoni-gati). The Mind-pleasing Samadhi destroys existence as a hungry ghost (preta-gati). The Joyful Samadhi destroys existence as an Asura (asura-gati). The Illusion-like Samadhi destroys existence in Jambudvipa (jambudvipa). The Sunlight Samadhi destroys existence in Purvavideha (purvavideha). The Moonlight Samadhi destroys existence in Western Gu
耶尼有。熱焰三昧破北爵單有。不動三昧破四天王有。難伏三昧破忉利天有。悅眾三昧破焰摩有。青色三昧破兜率有。黃色三昧破化樂有。赤色三昧破他化有。白色三昧破初禪有。種種三昧破梵王有。雙三昧破二禪有。雷音三昧破三禪有。注雨三昧破四禪有。無礙三昧破無想有。照鏡三昧破那含有。如虛空三昧破空處有。常三昧破識處有。樂三昧破無所有處有。我三昧破非想非非想處有。四以權實二疾通釋此品及下五品經文。通此品者。從居士是疾何所因起已下至眾生病從四大起以其有疾是故我病已來。明凈名大悲權疾利物方便。從物慰喻。調伏已下外事慰喻。內觀調伏為所化實。文有三疾。謂調伏。文初初以空調有疾。二以無所受而受諸受已下。以大悲入假以有調空疾。三非真非有已下。以調未聞之行。是即初空調有破見思疾。二以妙有悉空破塵沙無知疾。三以中道正觀遺無明住地之疾也。通下五品經文者。以問疾品略問權實二疾。垢薄之徒八千天子發菩提心。其餘大士未即開發。故凈名文殊次下五品廣明二疾。何者于不思議品演大士權假大用。名廣權疾也。觀眾生品廣明空。佛道品廣明假。不二法門香積品廣明中道廣實疾也。詞理寬廣比喻良多。其所證道得果所益多矣。故知六品經文殊意瞻言異理苻。總是明菩薩
【現代漢語翻譯】 耶尼有（Yeniyou，未解釋）。熱焰三昧（Reyan Sanmei，熱焰禪定）破北爵單有（Beijue Danyu，未解釋）。不動三昧（Budong Sanmei，不動禪定）破四天王有（Sitianwang You，四大天王所居之天）。難伏三昧（Nanfu Sanmei，難伏禪定）破忉利天有（Daolitian You，忉利天所居之天）。悅眾三昧（Yuezhong Sanmei，悅眾禪定）破焰摩有（Yanmo You，焰摩天所居之天）。青色三昧（Qingse Sanmei，青色禪定）破兜率有（Doushuai You，兜率天所居之天）。黃色三昧（Huangse Sanmei，黃色禪定）破化樂有（Hualuo You，化樂天所居之天）。赤色三昧（Chise Sanmei，赤色禪定）破他化有（Tahua You，他化自在天所居之天）。白色三昧（Baise Sanmei，白色禪定）破初禪有（Chuchan You，初禪天所居之天）。種種三昧（Zhongzhong Sanmei，種種禪定）破梵王有（Fanwang You，梵天王所居之天）。雙三昧（Shuang Sanmei，雙禪定）破二禪有（Erchan You，二禪天所居之天）。雷音三昧（Leiyin Sanmei，雷音禪定）破三禪有（Sanchan You，三禪天所居之天）。注雨三昧（Zhuyu Sanmei，注雨禪定）破四禪有（Sichan You，四禪天所居之天）。無礙三昧（Wuai Sanmei，無礙禪定）破無想有（Wuxiang You，無想天所居之天）。照鏡三昧（Zhaojing Sanmei，照鏡禪定）破那含有（Nahanyou，未解釋）。如虛空三昧（Ruxukong Sanmei，如虛空禪定）破空處有（Kongchu You，空無邊處天所居之天）。常三昧（Chang Sanmei，常禪定）破識處有（Shichu You，識無邊處天所居之天）。樂三昧（Le Sanmei，樂禪定）破無所有處有（Wusuoyouchu You，無所有處天所居之天）。我三昧（Wo Sanmei，我禪定）破非想非非想處有（Feixiangfeifeixiangchu You，非想非非想處天所居之天）。 四、以權實二智迅速通達解釋此品及以下五品經文。通達此品，從『居士，此疾從何所因起』以下，至『眾生病從四大起，以其有疾，是故我病』，闡明維摩詰大悲為懷，以權巧之法疾速利益眾生的方便。從慰問、調伏等外在之事進行慰問，內在則以觀照調伏作為所教化之人的真實境界。文中有三種疾病，即調伏。文中首先以空性來調伏有病。其次，以『無所受而受諸受』以下，以大悲心入于假有，從而調伏空病。再次，以『非真非有』以下，調伏未曾聽聞之行。這就是最初以空性調伏有，破除見思惑之病。其次，以妙有皆空，破除塵沙無知之病。再次，以中道正觀，遺除無明住地之病。通達以下五品經文，以《問疾品》略問權實二智之病。根基淺薄的八千天子發菩提心，其餘大士尚未立即開發，所以維摩詰、文殊菩薩在接下來的五品中廣泛闡明權實二智之病。如何在《不思議品》中演說大士權巧假借的大用，名為廣權之病。在《觀眾生品》中廣泛闡明空性，在《佛道品》中廣泛闡明假有，在《不二法門品》和《香積品》中廣泛闡明中道，即廣實之病。詞句和道理寬廣，比喻精良，所證之道、所得之果、所獲之益甚多。因此可知，這六品經文，文殊菩薩的意圖和瞻言雖然不同，但道理相符，總是在闡明菩薩的道理。
【English Translation】 Yeniyou (耶尼有, unexplained). Reyan Sanmei (熱焰三昧, Heat Flame Samadhi) breaks Beijue Danyu (北爵單有, unexplained). Budong Sanmei (不動三昧, Immovable Samadhi) breaks Sitianwang You (四天王有, the heaven where the Four Heavenly Kings reside). Nanfu Sanmei (難伏三昧, Difficult to Subdue Samadhi) breaks Daolitian You (忉利天有, the heaven of the Trayastrimsa gods). Yuezhong Sanmei (悅眾三昧, Pleasing the Assembly Samadhi) breaks Yanmo You (焰摩有, the heaven of Yama). Qingse Sanmei (青色三昧, Blue Samadhi) breaks Doushuai You (兜率有, the Tushita Heaven). Huangse Sanmei (黃色三昧, Yellow Samadhi) breaks Hualuo You (化樂有, the Nirmanarati Heaven). Chise Sanmei (赤色三昧, Red Samadhi) breaks Tahua You (他化有, the Paranirmita-vasavartin Heaven). Baise Sanmei (白色三昧, White Samadhi) breaks Chuchan You (初禪有, the first Dhyana heaven). Zhongzhong Sanmei (種種三昧, Various Samadhis) breaks Fanwang You (梵王有, the heaven of Brahma). Shuang Sanmei (雙三昧, Dual Samadhi) breaks Erchan You (二禪有, the second Dhyana heaven). Leiyin Sanmei (雷音三昧, Thunder Sound Samadhi) breaks Sanchan You (三禪有, the third Dhyana heaven). Zhuyu Sanmei (注雨三昧, Rain Pouring Samadhi) breaks Sichan You (四禪有, the fourth Dhyana heaven). Wuai Sanmei (無礙三昧, Unobstructed Samadhi) breaks Wuxiang You (無想有, the heaven of Non-Perception). Zhaojing Sanmei (照鏡三昧, Mirror Reflecting Samadhi) breaks Nahanyou (那含有, unexplained). Ruxukong Sanmei (如虛空三昧, Like Empty Space Samadhi) breaks Kongchu You (空處有, the heaven of the Realm of Empty Space). Chang Sanmei (常三昧, Constant Samadhi) breaks Shichu You (識處有, the heaven of the Realm of Consciousness). Le Sanmei (樂三昧, Blissful Samadhi) breaks Wusuoyouchu You (無所有處有, the heaven of the Realm of Nothingness). Wo Sanmei (我三昧, Self Samadhi) breaks Feixiangfeifeixiangchu You (非想非非想處有, the heaven of the Realm of Neither Perception Nor Non-Perception). 4. Use the two wisdoms of skillful means and ultimate truth to quickly and thoroughly explain this chapter and the following five chapters of the sutra. To thoroughly understand this chapter, from 'Layman, what is the cause of this illness?' down to 'The illness of sentient beings arises from the four great elements; because they are ill, therefore I am ill,' it elucidates Vimalakirti's great compassion, using skillful means to quickly benefit sentient beings. From comforting and subduing external matters, internally using contemplation and subduing as the true state of those being taught. There are three illnesses in the text, namely subduing. The text first uses emptiness to subdue the illness of existence. Secondly, from 'Receiving all sensations without receiving,' using great compassion to enter into provisional existence, thereby subduing the illness of emptiness. Thirdly, from 'Neither true nor existent,' subduing the practice that has not been heard. This is the initial use of emptiness to subdue existence, breaking the illness of views and thoughts. Secondly, using the emptiness of wonderful existence, breaking the illness of ignorance like dust and sand. Thirdly, using the correct view of the Middle Way, eliminating the illness of the ground of ignorance. To thoroughly understand the following five chapters, the Inquiry of Illness chapter briefly asks about the illnesses of the two wisdoms of skillful means and ultimate truth. The eight thousand devas with shallow roots generate the Bodhi mind, but the other great beings have not yet immediately developed it, so Vimalakirti and Manjushri widely elucidate the illnesses of the two wisdoms of skillful means and ultimate truth in the following five chapters. How the great function of the skillful means of the great beings is expounded in the Inconceivable chapter is called the illness of vast skillful means. The Seeing the Sentient Beings chapter widely elucidates emptiness, the Buddha Path chapter widely elucidates provisional existence, and the Entering the Gate of Non-Duality and Fragrant Accumulations chapters widely elucidate the Middle Way, which is the illness of vast ultimate truth. The words and principles are broad, the metaphors are excellent, and the path attained, the fruit obtained, and the benefits gained are numerous. Therefore, it can be known that although the intentions and words of Manjushri in these six chapters are different, the principles are consistent, and they are always elucidating the principles of the Bodhisattva.
病行。文殊師此云妙德。新云妙吉祥。首楞嚴經下養之。曾已化佛號就種上尊 深往者之情者。謂嘆上凈名。令同往法人深生信義故曰深也 空室者。此表凈土之廣宗也 釋迦□明說法佛國現土表于蓋中。凈名示不乖宗。空室顯于方丈。故文殊問室空。所以答云。諸佛國土亦復皆空 複次昔眾生迷故凈土變為三界。法身變為天魔外道。凈名悲化亦不現。今文殊入室談論。群生剋悟。悟則三界性空。故空室表之。愛見歸道故無侍。表凈名悲願。故見度表之不來相而來。睿云。鳩摩羅什法師正玄文摘幽旨。始悟前譯之傷本謬文之乖趣 至如不來相為辱來不見相為相見未緣法為始神緣合法為止心。諸如此比無品不有。法師並正之。複次從庵園故不來而來。見空室故不見而見。複次百千天人滯有故定見五百聲聞。說空故不見菩薩。處中故不見而見也。複次眾生迷生故見來。迷死故見去。既復于生死去來莫能自違。要因大士應物來去。方悟于無來去耳。又見無相理名真不見。取六塵相非真可見。眾生昔來妄著偽見。今文殊入室必令眾生見無相見之可見。妄相見倒見自然不斷更不可見也。定可忍否者。菩薩自既無疾。何有可忍不可忍。既為眾生疾。即眾生疾可忍。菩薩疾可忍。眾生疾不可忍。菩薩亦不可忍也。若約眾生論疾辯忍不
【現代漢語翻譯】 現代漢語譯本 『病行』。文殊師利（Manjushri，菩薩名，意為妙德或妙吉祥）在此經中被稱為『妙德』。新譯為『妙吉祥』。《首楞嚴經》下有記載。過去已經化身的佛，名號是就種上尊。『深往者之情者』，是指讚歎上凈名（Vimalakirti，維摩詰）令一同前往的人深深生起信義，所以說『深』。『空室者』，這裡表示凈土的廣闊宗義。釋迦牟尼（Shakyamuni）佛光明說法，佛國顯現在寶蓋之中。凈名（Vimalakirti，維摩詰）顯示不違背宗旨，空室顯現在方丈之間。所以文殊（Manjushri）問室內是否空曠，因此回答說：『諸佛的國土也都是空曠的。』 再次，過去眾生迷惑，所以凈土變為三界，法身變為天魔外道。凈名（Vimalakirti，維摩詰）的悲憫教化也不顯現。現在文殊（Manjushri）進入空室談論，眾生能夠覺悟。覺悟了，那麼三界的自性就是空。所以用空室來表示。愛見迴歸正道，所以沒有侍者。表示凈名（Vimalakirti，維摩詰）的悲願，所以見到度化表示不來之相而來。鳩摩羅什（Kumarajiva）法師說，他從正玄文中摘取幽深的旨意，才領悟到之前的翻譯傷害了原本，謬誤的文字違背了趣味。 至於像『不來相為辱來，不見相為相見，未緣法為始，神緣合法為止心』，諸如此類的比喻，沒有哪一品沒有。法師都一一糾正了。再次，從庵園的緣故，所以不來而來。見到空室的緣故，所以不見而見。再次，百千天人執著于有，所以定見五百聲聞。說空，所以不見菩薩。處於中道，所以不見而見。再次，眾生迷惑于生，所以見來。迷惑于死，所以見去。既然對於生死去來不能自己違背，就要依靠大士應物而來去，才能覺悟于無來去。又見到無相的理，名為真不見。取六塵之相，不是真正的可見。眾生過去以來妄自執著虛假的見解。現在文殊（Manjushri）進入空室，必定令眾生見到無相之見的可見，虛妄之相、顛倒之見自然不斷，更不可能再見。『定可忍否者』，菩薩自己既然沒有疾病，哪裡有什麼可忍不可忍？既然是爲了眾生的疾病，那麼眾生的疾病可忍，菩薩的疾病可忍。眾生的疾病不可忍，菩薩也不可忍。如果按照眾生的疾病來辯論忍不忍，
【English Translation】 English version 'Suffering in Practice'. Manjushri (Manjushri, a Bodhisattva whose name means 'Wonderful Virtue' or 'Wonderful Auspiciousness') is referred to as 'Wonderful Virtue' in this sutra. The new translation is 'Wonderful Auspiciousness'. It is recorded in the Shurangama Sutra. A Buddha who had already manifested in the past was named Jiuzhong Shangzun. 'The depth of feeling of those who go deeply' refers to praising the Vimalakirti (Vimalakirti, meaning 'Immaculate Glory') to make those who go together deeply generate faith and righteousness, hence the word 'deep'. 'Empty Room' here represents the vast doctrine of the Pure Land. Shakyamuni (Shakyamuni) Buddha's bright Dharma teaching and the Buddha-land are manifested in the canopy. Vimalakirti (Vimalakirti) shows that he does not deviate from the doctrine, and the empty room is manifested in the square foot. Therefore, Manjushri (Manjushri) asks if the room is empty, and therefore answers: 'The Buddha-lands of all Buddhas are also empty.' Furthermore, in the past, sentient beings were deluded, so the Pure Land transformed into the Three Realms, and the Dharmakaya transformed into demonic obstacles and external paths. Vimalakirti's (Vimalakirti) compassionate teachings were also not manifested. Now, Manjushri (Manjushri) enters the empty room to discuss, and sentient beings can awaken. Once awakened, the nature of the Three Realms is empty. Therefore, the empty room is used to represent it. Love and views return to the right path, so there are no attendants. It represents Vimalakirti's (Vimalakirti) compassionate vows, so seeing deliverance represents coming without the appearance of coming. Kumarajiva (Kumarajiva) said that he extracted profound meanings from the Zhengxuan text and realized that the previous translations had harmed the original and that erroneous words had violated the taste. As for metaphors such as 'Not coming is an insult to coming, not seeing is seeing, not being connected to the Dharma is the beginning, and divine connection with the Dharma is the end of the mind', there is no chapter that does not have such comparisons. The Dharma Master corrected them one by one. Again, because of the hermitage garden, one comes without coming. Because of seeing the empty room, one sees without seeing. Again, hundreds of thousands of devas are attached to existence, so they definitely see five hundred Shravakas. Speaking of emptiness, they do not see Bodhisattvas. Being in the middle way, they see without seeing. Again, sentient beings are deluded by birth, so they see coming. Deluded by death, so they see going. Since they cannot violate coming and going in birth and death, they must rely on great beings to come and go in response to things in order to awaken to no coming and going. Also, seeing the principle of no form is called true non-seeing. Taking the form of the six dusts is not truly visible. Sentient beings have been falsely attached to false views since the past. Now, Manjushri (Manjushri) enters the empty room, and he will surely cause sentient beings to see the visibility of the view of no form, and the false forms and inverted views will naturally cease and can no longer be seen. 'Can it be endured?' Since the Bodhisattva himself has no illness, how can there be anything that can or cannot be endured? Since it is for the illness of sentient beings, then the illness of sentient beings can be endured, and the illness of the Bodhisattva can be endured. The illness of sentient beings cannot be endured, and the Bodhisattva also cannot endure it. If we discuss whether it can be endured based on the illness of sentient beings,
忍者。不墮八難生值佛法名為可忍。聞法受行名療有損。一受不退名為增也。又五逆斷善謗方等經不可懺悔除不可忍。余非邪定聚故可忍也。亦可。一切犯前皆墮三惡是不可忍。三歸五戒已知修善根勝故可忍。複次三界輪迴皆不可忍。二乘出離是可忍也。複次二乘半字滯彼化城是不可忍。大乘滿字方名可忍。複次方便大乘未入圓妙名不可忍。圓頓究竟方名可忍。療治有損者。此亦約眾生論菩薩損不損也。大士以法藥療生有損不損。應作四句料簡。一根鈍遮重。善根力微。重業所縱。施法藥療不可損二根鈍遮輕。如槃特比丘誦一偈得羅漢果。三根利遮重。如鴦掘魔羅殺人見佛得悟。四根利遮輕。如身子目連聞二諦得道。迦葉自性無是等也。此之四種初入定不損。二三人過佛勝緣得損不過勝緣不損也 第四人過皆損不至增乎者。此亦以眾生病增不增辯增不增也。如世人病四種。一者從得病漸增名增增。二初重后逾名增損。三初損后增名損。四初輕后損名損損。約此明菩薩度生亦有四種。一者增增。如善星調達等破法壞僧之流也。二初增后損者。如鴦掘之流。初殺等業甚重。后出家聞法發悟甚勝。三初損后增者。如釋論明。一比丘修得四禪謂是四果。臨終見生處。謗無涅槃。便墮地獄。及諸為法出家后滯名利執師謗法之徒。
【現代漢語翻譯】 現代漢語譯本：忍者（Nirjara，意為業盡）。不墮入八難，生來就能值遇佛法，這叫做可忍（Kshanti，意為忍辱）。聽聞佛法並依教奉行，這叫做療治有損。一旦接受佛法便永不退轉，這叫做增益。此外，犯下五逆罪、斷滅善根、誹謗方等經典的罪業，是不可懺悔的，因此是不可忍的。其餘的罪業，因為不是邪定聚，所以是可以忍的。也可以這樣說，一切在三歸五戒之前所犯的罪業，都會墮入三惡道，這是不可忍的。受持三歸五戒之後，因為已經修習了殊勝的善根，所以是可以忍的。再者，在三界中輪迴都是不可忍的，二乘（聲聞乘和緣覺乘）的出離三界才是可忍的。更進一步說，二乘的半字教法，停留在化城（比喻涅槃的方便之境），這是不可忍的。大乘的滿字教法，才稱得上是可忍的。更進一步說，方便大乘還沒有進入圓滿微妙的境界，這是不可忍的。圓頓究竟的教法，才稱得上是可忍的。療治有損，這也是就眾生而言，菩薩的損與不損。大菩薩用佛法之藥來療治眾生，對於眾生是有損還是無損呢？應該作四句來分析：一、根器遲鈍，業障深重，善根力量微弱，被深重的罪業所控制，施以法藥也無法療治，這是不可損。二、根器遲鈍，業障輕微，就像槃特（Pantha，人名）比丘誦讀一句偈頌就能證得阿羅漢果。三、根器銳利，業障深重，就像鴦掘魔羅（Angulimala，人名）殺人無數，但見到佛陀就能開悟。四、根器銳利，業障輕微，就像舍利弗（Sariputra，人名）和目犍連（Maudgalyayana，人名）聽聞二諦就能得道。迦葉（Kasyapa，人名）的自性本自清凈，就屬於這種情況。這四種情況，最初入定時不會有損。第二、第三種人，超過佛陀殊勝的因緣就能得益，不超過殊勝的因緣就不會有損。第四種人，超過佛陀的因緣都會得益，不會至於增益嗎？這也是以眾生的病是增是減來辨別增與不增。就像世人的病有四種：一種是從得病開始就逐漸加重，這叫做增增。二是開始很重，後來減輕，這叫做增損。三是開始減輕，後來加重，這叫做損增。四是開始很輕，後來加重，這叫做損損。根據這種情況來說明，菩薩度化眾生也有四種：一是增增，就像善星（Subhakara，人名）和調達（Devadatta，人名）等破壞佛法、破壞僧團之流。二是初增后損，就像鴦掘魔羅之流，最初殺人等罪業非常深重，後來出家聽聞佛法，發悟非常殊勝。三是初損后增，就像《釋論》中說明的，一位比丘修習得到四禪，就以為是證得了四果。臨終時見到自己將要出生的處所，就誹謗沒有涅槃，於是墮入地獄。以及那些爲了佛法出家，後來卻執著于名利，執著于師父而誹謗佛法之徒。
【English Translation】 English version: Nirjara (exhaustion of karma). To be born without falling into the eight difficulties and to encounter the Buddha's teachings is called Kshanti (patience, forbearance). Hearing the Dharma and practicing accordingly is called healing what is damaged. Once one accepts the Dharma and never regresses, this is called increase. Furthermore, the sins of committing the five rebellious acts, severing roots of goodness, and slandering the Vaipulya Sutras are unpardonable, hence unendurable. Other sins, because they are not fixed in wrong views, are endurable. It can also be said that all sins committed before taking refuge in the Three Jewels and observing the Five Precepts lead to the three evil realms, which is unendurable. After taking the Three Refuges and observing the Five Precepts, because one has cultivated superior roots of goodness, it is endurable. Moreover, the cycle of rebirth in the Three Realms is unendurable; the liberation of the Two Vehicles (Sravaka and Pratyekabuddha) is endurable. Furthermore, the half-word teachings of the Two Vehicles, remaining in the illusory city (a metaphor for the expedient realm of Nirvana), are unendurable. Only the full-word teachings of the Mahayana can be called endurable. Furthermore, the expedient Mahayana that has not yet entered the realm of perfect and wonderful truth is unendurable. Only the perfect and sudden teachings that reach the ultimate are called endurable. Healing what is damaged is also discussed in relation to sentient beings, regarding the benefit or harm to Bodhisattvas. When great Bodhisattvas use the medicine of Dharma to heal sentient beings, does it benefit or harm them? This should be analyzed in four ways: 1. Dull faculties, heavy obstructions, weak roots of goodness, controlled by heavy karma; applying the medicine of Dharma cannot heal, which is unendurable. 2. Dull faculties, light obstructions, like the Bhikshu Pantha who attained Arhatship by reciting a single verse. 3. Sharp faculties, heavy obstructions, like Angulimala who killed countless people but attained enlightenment upon seeing the Buddha. 4. Sharp faculties, light obstructions, like Sariputra and Maudgalyayana who attained the Way upon hearing the Two Truths. Kasyapa's nature is inherently pure, belonging to this category. In these four cases, there is no harm upon initially entering samadhi. The second and third types can benefit if they surpass the Buddha's superior conditions; otherwise, there is no harm if they do not surpass the superior conditions. Will the fourth type benefit if they surpass the Buddha's conditions, but not to the point of increase? This is also distinguished by whether the illness of sentient beings increases or decreases, to determine increase or non-increase. Just as there are four types of illnesses in the world: one is that the illness gradually increases from the onset, called increase-increase. Two, it is heavy at the beginning and then decreases, called increase-decrease. Three, it decreases at the beginning and then increases, called decrease-increase. Four, it is light at the beginning and then increases, called decrease-decrease. According to this, there are also four types of Bodhisattvas guiding sentient beings: one is increase-increase, like Subhakara and Devadatta, who destroy the Dharma and harm the Sangha. Two, initial increase followed by decrease, like Angulimala, whose initial sins of killing were very heavy, but later, after leaving home and hearing the Dharma, his enlightenment was very superior. Three, initial decrease followed by increase, as explained in the Sastra, a Bhikshu cultivated the Four Dhyanas and thought he had attained the Four Fruits. At the time of death, seeing the place where he would be born, he slandered that there was no Nirvana, and thus fell into hell. And those who leave home for the sake of the Dharma, but later become attached to fame and profit, cling to their teachers, and slander the Dharma.
名損增也。四損損者。即身子等聖人是也 從癡有愛者。有師解。癡是邪見迷理。愛是貪瞋迷事。此之二惑攝一切惑。生死眾病由此而生也。又云。癡是無明過去因。引生今身。愛見現在因。引生未來身。以此癡愛相續十二因緣輪迴不絕。故名從生也 此明悲之始不必就已為言者。有緣之悲即從發心起。諸無緣之悲與諸佛身同體。是即眾生癡愛與法性同源。無緣大悲共真如合體。眾生始背法性即名癡愛。菩薩返迷達性即名大悲。故今就悲體為言不就發心受稱故云也 六十二見者。背理起見故云見。言六十二者。中有論涅槃。品頌云。滅後有無等。有邊等常等。諸見依涅槃。未來過去也。釋曰。滅後有無等者。謂如來滅後有如來無如來。亦有亦無如來。非有非無如來。此四見依涅槃起。神及世間有邊無邊等。四見依未來世起。神及世間常無常等四見依過去世起。三四十二見歷五陰起來六十見頌。又云。何如者是一果。長行釋云。何者身即是神(一義也此是斷見也)何者身異於神(異義也此是常)依六十見上加此根本斷常二見名六十二見大品經佛母品云神及世間常是事實余妄語乃至神及世間邊無邊皆如是執見名六十二見。問云。何離六十二見即諸佛解脫。答。論頌云。涅槃之實際及與世間際如是十二際者無毫釐差別。論又
【現代漢語翻譯】 名損增也（名稱減少和增加）。四損損者（四種減少），即身子等聖人是也（就是指舍利弗等聖人）。 從癡有愛者（從愚癡產生愛），有師解（有法師解釋）。癡是邪見迷理（愚癡是邪見，迷惑真理），愛是貪瞋迷事（愛是貪婪、嗔恨，迷惑事物）。此之二惑攝一切惑（這兩種迷惑涵蓋了一切迷惑），生死眾病由此而生也（生死輪迴的各種病癥由此而生）。又云（又說），癡是無明過去因（愚癡是無明，是過去的因），引生今身（導致今生的產生）。愛見現在因（愛和見是現在的因），引生未來身（導致未來身的產生）。以此癡愛相續十二因緣輪迴不絕（因為這種愚癡和愛的相續，十二因緣輪迴永不停止），故名從生也（所以叫做從生）。 此明悲之始不必就已為言者（這說明悲憫的開始不必就已有的事物來說），有緣之悲即從發心起（有緣的悲憫從發心開始），諸無緣之悲與諸佛身同體（各種無緣的悲憫與諸佛的身是同一個本體）。是即眾生癡愛與法性同源（這就是說眾生的愚癡和愛與法性是同一個根源），無緣大悲共真如合體（無緣的大悲與真如合為一體）。眾生始背法性即名癡愛（眾生開始背離法性就叫做愚癡和愛），菩薩返迷達性即名大悲（菩薩從迷惑中返回，通達本性就叫做大悲）。故今就悲體為言不就發心受稱故云也（所以現在就悲憫的本體來說，而不是就發心來接受稱讚，所以這樣說）。 六十二見者（六十二種見解），背理起見故云見（背離真理而產生的見解，所以叫做見）。言六十二者（說到六十二種），中有論涅槃（其中有關於涅槃的論述）。品頌云（品中的偈頌說），『滅後有無等（滅度后存在與否等），有邊等常等（有邊與無邊等，常與無常等），諸見依涅槃（各種見解依賴於涅槃），未來過去也（未來和過去也一樣）。』釋曰（解釋說），滅後有無等者（滅度后存在與否等），謂如來滅後有如來無如來（就是說如來滅度后，有如來，沒有如來），亦有亦無如來（也有如來，也沒有如來），非有非無如來（不是有如來，也不是沒有如來）。此四見依涅槃起（這四種見解依賴於涅槃而產生）。神及世間有邊無邊等（神和世間有邊無邊等），四見依未來世起（四種見解依賴於未來世而產生）。神及世間常無常等四見依過去世起（神和世間常與無常等四種見解依賴於過去世而產生）。三四十二見歷五陰起來六十見頌（三種四種十二種見解，經歷五蘊而產生，總共有六十種見解）。又云（又說），何如者是一果（什麼樣的是一個結果）？長行釋云（長行解釋說），何者身即是神(一義也此是斷見也)（什麼叫做身就是神（一種意義，這是斷見）），何者身異於神(異義也此是常)（什麼叫做身異於神（另一種意義，這是常見））。依六十見上加此根本斷常二見名六十二見（在六十種見解上加上這根本的斷見和常見，就叫做六十二種見解）。大品經佛母品云（《大品經·佛母品》說），神及世間常是事實余妄語（神和世間是常，這是事實，其餘都是妄語），乃至神及世間邊無邊皆如是執見名六十二見（乃至神和世間有邊無邊，都這樣執著，這種見解叫做六十二種見解）。問云（問），何離六十二見即諸佛解脫（如何離開六十二種見解，就是諸佛的解脫）？答（答）。論頌云（論中的偈頌說），涅槃之實際及與世間際如是十二際者無毫釐差別（涅槃的實際和世間的邊際，這十二種邊際沒有絲毫差別）。論又（論又說）。
【English Translation】 Name is decrease and increase. The 'four decreases' refer to the saints such as Shariputra (Śāriputra). Regarding 'from ignorance arises love,' some teachers explain: 'Ignorance (avidyā) is a distorted view that obscures the truth, while love (tṛṣṇā) is greed and hatred that obscure matters.' These two delusions encompass all delusions, and from them arise all the illnesses of birth and death. It is also said that ignorance is the past cause of unknowing, leading to the present body, while love and views are the present cause, leading to the future body. Because of this continuous cycle of ignorance and love, the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda) continue without end, hence the name 'from birth'. This clarifies that the beginning of compassion (karuṇā) need not be spoken of in terms of what already exists. Conditioned compassion arises from the initial aspiration (bodhicitta), while unconditioned compassion is of the same essence as the bodies of all Buddhas. That is, the ignorance and love of sentient beings share the same source as the Dharma-nature (dharmatā), and unconditioned great compassion is united with Suchness (tathatā). When sentient beings first turn away from the Dharma-nature, it is called ignorance and love; when Bodhisattvas return from delusion and realize the nature, it is called great compassion. Therefore, we now speak of the essence of compassion, not of receiving praise for the initial aspiration. The 'sixty-two views' (dṛṣṭi) arise from turning away from the truth, hence they are called views. Regarding the 'sixty-two,' there are discussions on Nirvana (nirvāṇa) within them. A verse in the chapter states: 'After extinction, existence or non-existence, having boundaries or not, permanence or impermanence, these views rely on Nirvana, as do those of the future and the past.' The explanation is: 'After extinction, existence or non-existence' means whether the Tathagata (Tathāgata) exists or does not exist after extinction, whether the Tathagata both exists and does not exist, or neither exists nor does not exist. These four views arise based on Nirvana. 'Having boundaries or not' regarding the self and the world, these four views arise based on the future. 'Permanence or impermanence' regarding the self and the world, these four views arise based on the past. The three sets of four, totaling twelve views, arise through the five aggregates (skandha), resulting in sixty views. It is also said, 'What is the one result?' The prose explanation states, 'What is the self identical to the body (one meaning, this is annihilationism)?' 'What is the self different from the body (another meaning, this is eternalism)?' Adding these fundamental views of annihilationism and eternalism to the sixty views results in the sixty-two views. The 'Mother of Buddhas' chapter in the Large Perfection of Wisdom Sutra (Mahāprajñāpāramitā Sūtra) states, 'The self and the world are permanent, this is the truth, and the rest are false,' and so on, 'The self and the world have boundaries or are boundless, holding such views is called the sixty-two views.' The question is, 'How does one become liberated like the Buddhas by abandoning the sixty-two views?' The answer is, 'A verse in the treatise states, 'The reality of Nirvana and the boundary of the world, these twelve boundaries are without the slightest difference.' The treatise also states.
頌云。諸法不可得滅。一切戲論無人亦無處。佛亦無所論即。二際平等離諸戲論。名法佛解脫 眾魔外道皆吾侍者。魔著愛惑也。外道執見惑也。方便教解愛為禪定。破見為智慧。此定通順真名有侍也。今圓妙教。悟愛著即解脫。了邪見即正見。既縛脫平等邪正無二。故無侍也 慰喻等者。恐新學菩薩畏懼生死退失大悲故安慰之。若悟有為無常苦等。即不貪世間。既不貪世間。既不著世間。即能廣積福惠。福惠既積。自然生死不能為患。若能不畏生死。大悲之行成矣。又有罪累故生死不畏。名能一念發菩薩心。一念隨喜大乘即眾罪自滅。何畏之有。故寶積經云。一念發菩薩心眾罪消滅。涅槃云。聞常住二字不墮惡趣。法花聞經凈信常生佛前也。又愍彼受身非己業系故無累也。又宿世長劫無益受生。上不能□今答眾生。何患之有。又悲心愛生增福無量。福積報勝何有畏哉。又理既如然。即安而無憂無憂即道別曰進道。即□作醫王。果成則能普濟群品。所望如此。故云佛權說蘊界處等。今知蘊等法中實無有我。既除我見得二乘果。二乘我見雖除。不了如來權說蘊界執此為實。名為法執。故佛次於大乘為說蘊界緣生生無自性。令悟不生不滅法觀也。是即蘊處三法俱我執也。因成相續相待三假俱破法執也。空病亦空前我法二病
【現代漢語翻譯】 現代漢語譯本： 頌詞說：『諸法（dharma，一切事物和現象）不可得，不可滅。一切戲論（prapañca，虛妄分別）無人亦無處。佛（Buddha，覺悟者）亦無所論，即二際（兩個極端）平等，遠離諸戲論，名為法佛解脫。』 『眾魔（māra，障礙）外道（tīrthika，非佛教徒）皆吾侍者。』魔著愛惑也，外道執見惑也。方便教解愛為禪定（dhyāna，冥想），破見為智慧（prajñā，智慧）。此定通順真名有侍也。今圓妙教，悟愛著即解脫，了邪見即正見。既縛脫平等，邪正無二，故無侍也。 『慰喻等者』，恐怕新學菩薩（bodhisattva，有情眾生）畏懼生死，退失大悲（mahākaruṇā，偉大的慈悲）故安慰之。若悟有為無常苦等，即不貪世間。既不貪世間，既不著世間，即能廣積福惠。福惠既積，自然生死不能為患。若能不畏生死，大悲之行成矣。又有罪累故生死不畏，名能一念發菩薩心。一念隨喜大乘（mahāyāna，大乘佛教）即眾罪自滅，何畏之有。故《寶積經》（Ratnakūṭa Sūtra）云：『一念發菩薩心，眾罪消滅。』《涅槃經》（Nirvana Sutra）云：『聞常住二字，不墮惡趣。』《法華經》（Lotus Sutra）聞經凈信常生佛前也。又愍彼受身非己業系故無累也。又宿世長劫無益受生，上不能□今答眾生，何患之有。又悲心愛生增福無量，福積報勝何有畏哉。又理既如然，即安而無憂，無憂即道別曰進道，即□作醫王。果成則能普濟群品。所望如此。故云佛權說蘊（skandha，五蘊）、界（dhātu，十八界）、處（āyatana，十二處）等。今知蘊等法中實無有我（ātman，自我）。既除我見得二乘果。二乘我見雖除，不了如來權說蘊界執此為實，名為法執。故佛次於大乘為說蘊界緣生生無自性。令悟不生不滅法觀也。是即蘊處三法俱我執也。因成相續相待三假俱破法執也。空病亦空前我法二病
【English Translation】 English version: The verse says: 'All dharmas are unattainable and imperishable. All prapañca (conceptual proliferation) is without person or place. The Buddha is also without anything to discuss, that is, the two extremes are equal, and being apart from all prapañca is called the liberation of the Dharma-Buddha.' 'All māras (demons, obstacles) and tīrthikas (non-Buddhists) are my attendants.' Māra is attached to the delusion of love, and tīrthikas cling to the delusion of views. The expedient teaching explains love as dhyāna (meditation), and breaking views as prajñā (wisdom). This samādhi (concentration) is in accordance with the truth, hence the name 'having attendants'. Now, in the perfect and wonderful teaching, realizing that attachment to love is liberation, and understanding wrong views is right view. Since bondage and liberation are equal, and evil and righteousness are not two, therefore there are no attendants. 'Comforting and encouraging,' is to comfort new bodhisattvas who fear birth and death and lose their great mahākaruṇā (great compassion). If one realizes that conditioned things are impermanent and suffering, then one will not be greedy for the world. Since one is not greedy for the world, and since one is not attached to the world, one can accumulate vast blessings and wisdom. Once blessings and wisdom are accumulated, naturally birth and death cannot be a problem. If one can not fear birth and death, the practice of great compassion will be accomplished. Moreover, having sinful burdens, one does not fear birth and death, which is called being able to generate the bodhicitta (mind of enlightenment) in one thought. Rejoicing in the Mahāyāna in one thought, all sins will naturally be extinguished, so what is there to fear? Therefore, the Ratnakūṭa Sūtra says: 'Generating the bodhicitta in one thought, all sins are extinguished.' The Nirvana Sutra says: 'Hearing the two words 'permanence', one will not fall into the evil realms.' The Lotus Sutra says that hearing the sutra with pure faith constantly gives rise to the presence of the Buddha. Moreover, one pities those who receive bodies that are not bound by their own karma, so there is no burden. Furthermore, countless kalpas (aeons) of useless rebirths in past lives, one cannot □ now answer sentient beings, so what is there to worry about? Moreover, loving life with a compassionate heart increases immeasurable blessings, and accumulating blessings brings superior rewards, so what is there to fear? Moreover, since the principle is as such, one is at peace and without worry, and being without worry is called advancing on the path, that is, □ becoming a medicine king. When the fruit is accomplished, one can universally save all beings. Such is the hope. Therefore, it is said that the Buddha expediently speaks of the skandhas (aggregates), dhātus (elements), and āyatanas (sense bases). Now we know that there is truly no ātman (self) in the dharmas of the skandhas, etc. Having eliminated the view of self, one attains the fruit of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). Although the view of self is eliminated in the two vehicles, they do not understand that the Tathagata (Buddha) expediently speaks of the skandhas and elements, clinging to them as real, which is called the dharma attachment. Therefore, the Buddha next speaks of the origination of the skandhas and elements in the Mahāyāna, that they are without self-nature. This enables them to realize the contemplation of the dharma of non-birth and non-death. This is the attachment to self in all three dharmas of the skandhas, sense bases, and elements. The three falsities of cause, continuity, and dependence are all broken by the dharma attachment. The emptiness of the disease is also the emptiness of the two previous diseases of self and dharma.
。執法定有為病。悟法本妄即病除也。今第三執空之病乃是舍有之無執言成病。若悟言假病即自除。故生云。且以言跡除之。此是言跡。似有非言實也。複次佛以假名名之空。遺凡夫定有之有。則有既不有。空亦不空。而惑者聞空不能遺有。而乃舍有執空。故生云。空以無病病有空耳。謂即有而空。此空無病。舍有執空有空為病耳。故大論云。諸說即于空為欲破諸有。若有得空者。諸佛所不作。肇師亦云。舍有而之空。其猶逃峰而赴豁。俱不免患也 以無受諸受者。此是大士大悲入假化物。即瓔珞經中第二從空假入觀也。前嘆菩薩德云開閉一切諸惡趣門。而生五道以現其身。方便品中凈名居淫室酒肆。及下佛道品明行非道為佛道。皆是菩薩正悟無生。三界六道二乘涅槃觀如夢幻泡其業因。故無受。大悲權跡同事受生。故云而受。三界六道二乘涅槃所受不一。故云。諸受貪著禪味是菩薩縛者。注云。上界受生二乘取證。皆由著禪者。又解。上界禪味前愛見門收。此中言禪味。唯取二乘住空三昧沈空滯寂。所以為縛。故勝鬘經云。二乘持空三昧瓶醉般若無相酒。斯之謂歟。以方便生者。注云。為物受生。彼我無縛。所以為解者。謂隨攝受生則為繫縛。以大智慧了生無生。而方便現生方便名解也 有方便惠解者。此四棟權實
【現代漢語翻譯】 現代漢語譯本
。執著于『法』的『有為』是一種病。如果領悟到『法』的本質是虛妄不實的，那麼這種病自然就會消除。現在這第三種執著于『空』的病，乃是捨棄『有』之後又執著于『無』，以致於言語上的執著也成了病。如果領悟到言語只是假借的，那麼這種病自然就會消除。所以維摩詰經中說：『且用言語的痕跡來去除它。』這言語的痕跡，看似『有』，但又不是真正的『有』。再次，佛用假名來稱呼『空』，是爲了遺棄凡夫執著于『有』的觀念，這樣『有』就不再是實有，『空』也不是絕對的空。然而迷惑的人聽聞『空』之後，不能遺棄『有』，反而捨棄『有』而執著于『空』。所以維摩詰經中說：『用沒有病的空，來使有病的空生病罷了。』意思是說，在『有』之中體會『空』，這種『空』是沒有病的。捨棄『有』而執著于『空』，這種執著于『空』才是病。所以《大智度論》中說：『各種說法都是爲了用『空』來破除各種『有』，如果有人執著于『空』，這是諸佛所不贊同的。』僧肇大師也說：『捨棄『有』而趨向『空』，就像逃離山峰卻奔向山谷，都不能免除禍患。』
『以無受諸受者』，這是大菩薩以大慈悲心進入世間度化眾生。也就是《瓔珞經》中所說的第二種『從空入假觀』。前面讚歎菩薩的功德說，他們開啟和關閉一切惡趣之門，並且在五道中顯現其身。在《方便品》中，維摩詰居住在淫室酒肆，以及在《佛道品》中說明『行非道為佛道』，這些都是菩薩真正領悟到『無生』的道理，將三界六道乃至二乘的涅槃，都看作是夢幻泡影般的業因，所以沒有真正的『受』。菩薩以大悲心的權巧方便，示現與眾生共同承受果報，所以說『而受』。三界六道乃至二乘的涅槃所承受的果報各不相同，所以說『諸受』。貪戀禪定的滋味，是菩薩的束縛。註釋中說：『上界受生，二乘人證得果位，都是因為執著于禪定。』又解釋說：『上界的禪定滋味，之前已經在愛見門中收攝了。這裡所說的禪味，只是指二乘人住在空的三昧中，沉溺於空而停滯寂滅，所以才成為束縛。』所以《勝鬘經》中說：『二乘人執持空的三昧，就像喝醉了般若無相的酒。』說的就是這個意思吧。
『以方便生者』，註釋中說：『爲了度化眾生而示現受生，彼此之間沒有束縛，所以才是解脫。』意思是說，如果隨著業力而受生，那就是繫縛；以大智慧了知『生』的本質是『無生』，而以方便示現受生，這種方便就叫做解脫。
『有方便慧解者』，這四句是權巧和真實。 English version
Clinging to the 'active' nature of 'Dharma' is a disease. If one realizes that the essence of 'Dharma' is illusory and unreal, then this disease will naturally be eliminated. Now, this third disease of clinging to 'emptiness' is clinging to 'non-being' after abandoning 'being', so that verbal clinging also becomes a disease. If one realizes that words are merely borrowed, then this disease will naturally be eliminated. Therefore, the Vimalakirti Sutra says: 'And eliminate it with verbal traces.' These verbal traces seem to 'exist', but are not truly 'existent'. Furthermore, the Buddha uses provisional names to call 'emptiness' in order to abandon the concept of clinging to 'being' held by ordinary people, so that 'being' is no longer truly existent, and 'emptiness' is not absolute emptiness. However, confused people, after hearing about 'emptiness', cannot abandon 'being', but instead abandon 'being' and cling to 'emptiness'. Therefore, the Vimalakirti Sutra says: 'Using emptiness without disease to make diseased emptiness sick.' It means that experiencing 'emptiness' within 'being' is emptiness without disease. Abandoning 'being' and clinging to 'emptiness', this clinging to 'emptiness' is the disease. Therefore, the Mahaprajnaparamita-sastra says: 'All kinds of teachings are to use 'emptiness' to break all kinds of 'being'. If someone clings to 'emptiness', this is not what the Buddhas approve of.' Master Sengzhao also said: 'Abandoning 'being' and heading towards 'emptiness' is like escaping from a peak but rushing towards a ravine, neither can avoid disaster.'
'Taking on all forms of suffering without being affected by them', this is the great Bodhisattva entering the world with great compassion to transform sentient beings. It is also the second 'entering from emptiness to provisional existence' view mentioned in the Inrakasutra. Earlier, praising the merits of the Bodhisattvas, it was said that they open and close all the gates of evil destinies and manifest their bodies in the five paths. In the Upaya Chapter, Vimalakirti resides in brothels and taverns, and in the Buddha Path Chapter, it is explained that 'practicing non-paths as the Buddha Path'. These are all Bodhisattvas truly realizing the principle of 'no-birth', viewing the three realms, six paths, and even the Nirvana of the two vehicles as karmic causes like dreams and bubbles, so there is no true 'suffering'. Bodhisattvas, with the skillful means of great compassion, manifest sharing the consequences with sentient beings, so it is said 'taking on'. The consequences suffered by the three realms, six paths, and even the Nirvana of the two vehicles are different, so it is said 'all forms of suffering'. Attachment to the taste of meditation is the bondage of Bodhisattvas. The commentary says: 'Being born in the upper realms and the two vehicles attaining fruition are all due to attachment to meditation.' It also explains: 'The taste of meditation in the upper realms has already been included in the door of love and views. The taste of meditation mentioned here only refers to the two vehicles dwelling in the samadhi of emptiness, indulging in emptiness and stagnating in stillness, so it becomes a bondage.' Therefore, the Srimala Sutra says: 'The two vehicles hold the samadhi of emptiness, like being drunk on the wine of the formless Prajna.' That's what it means, right?
'Being born through skillful means', the commentary says: 'Manifesting birth to transform sentient beings, there is no bondage between each other, so it is liberation.' It means that if one is born according to karma, that is bondage; knowing that the essence of 'birth' is 'no-birth' with great wisdom, and manifesting birth through skillful means, this skillful means is called liberation.
'Having skillful means and wisdom for liberation', these four sentences are skillful means and reality.
【English Translation】 English version
Clinging to the 'active' nature of 'Dharma' (law, teaching) is a disease. If one realizes that the essence of 'Dharma' is illusory and unreal, then this disease will naturally be eliminated. Now, this third disease of clinging to 'emptiness' is clinging to 'non-being' after abandoning 'being', so that verbal clinging also becomes a disease. If one realizes that words are merely borrowed, then this disease will naturally be eliminated. Therefore, the Vimalakirti Sutra says: 'And eliminate it with verbal traces.' These verbal traces seem to 'exist', but are not truly 'existent'. Furthermore, the Buddha uses provisional names to call 'emptiness' in order to abandon the concept of clinging to 'being' held by ordinary people, so that 'being' is no longer truly existent, and 'emptiness' is not absolute emptiness. However, confused people, after hearing about 'emptiness', cannot abandon 'being', but instead abandon 'being' and cling to 'emptiness'. Therefore, the Vimalakirti Sutra says: 'Using emptiness without disease to make diseased emptiness sick.' It means that experiencing 'emptiness' within 'being' is emptiness without disease. Abandoning 'being' and clinging to 'emptiness', this clinging to 'emptiness' is the disease. Therefore, the Mahaprajnaparamita-sastra says: 'All kinds of teachings are to use 'emptiness' to break all kinds of 'being'. If someone clings to 'emptiness', this is not what the Buddhas approve of.' Master Sengzhao also said: 'Abandoning 'being' and heading towards 'emptiness' is like escaping from a peak but rushing towards a ravine, neither can avoid disaster.'
'Taking on all forms of suffering without being affected by them', this is the great Bodhisattva entering the world with great compassion to transform sentient beings. It is also the second 'entering from emptiness to provisional existence' view mentioned in the Inrakasutra (Garland Sutra). Earlier, praising the merits of the Bodhisattvas, it was said that they open and close all the gates of evil destinies and manifest their bodies in the five paths. In the Upaya Chapter, Vimalakirti resides in brothels and taverns, and in the Buddha Path Chapter, it is explained that 'practicing non-paths as the Buddha Path'. These are all Bodhisattvas truly realizing the principle of 'no-birth', viewing the three realms, six paths, and even the Nirvana of the two vehicles as karmic causes like dreams and bubbles, so there is no true 'suffering'. Bodhisattvas, with the skillful means of great compassion, manifest sharing the consequences with sentient beings, so it is said 'taking on'. The consequences suffered by the three realms, six paths, and even the Nirvana of the two vehicles are different, so it is said 'all forms of suffering'. Attachment to the taste of meditation is the bondage of Bodhisattvas. The commentary says: 'Being born in the upper realms and the two vehicles attaining fruition are all due to attachment to meditation.' It also explains: 'The taste of meditation in the upper realms has already been included in the door of love and views. The taste of meditation mentioned here only refers to the two vehicles dwelling in the samadhi of emptiness, indulging in emptiness and stagnating in stillness, so it becomes a bondage.' Therefore, the Srimala Sutra says: 'The two vehicles hold the samadhi of emptiness, like being drunk on the wine of the formless Prajna.' That's what it means, right?
'Being born through skillful means', the commentary says: 'Manifesting birth to transform sentient beings, there is no bondage between each other, so it is liberation.' It means that if one is born according to karma, that is bondage; knowing that the essence of 'birth' is 'no-birth' with great wisdom, and manifesting birth through skillful means, this skillful means is called liberation.
'Having skillful means and wisdom for liberation', these four sentences are skillful means and reality.
二智。偏有即縛。證圓方解。關中以六住已下皆偏證未圓。七地已上二知圓證。方解亦可然矣。又準仁王般若經。登地已上二智即圓。八地已上用而常寂。即地前為縛。登地為解。又此四章前二章就化他行明方便。后二章就自行明方便也 雖樂遠離而不依身心盡者。謂二乘得滅度化火焚身名為盡。滅智論空名心盡。菩薩法身無身而身同六道。真心無心無心而智周萬有。故云不盡 雖行三界而不壞法性者。三界緣生生而無實。即是法性。而惑者六道受生隨形染著。著形失利而言壞法性也。三十七品如前佛國品 行四無量不貪著生梵世者。凡夫依緣根本定加修無量為諸禪王也。菩薩知如幻故不生著也 行禪定解脫者。禪定是色界。四攝定是無色四空定。三昧者非空無相無愿也。乃是有覺有觀等三三昧。謂有覺有觀初禪也。無覺有觀中間禪。無覺無觀二禪已去。此三三昧凡夫隨禪受生。非菩薩也。若空無相等三觀四諦理非受生法。故不同。
不思議品
我為法來非為床坐者。身子若意云。我從庵園本為法來。非為床坐。而相此中忽然念床。非本心也 非有色受相行識之者。此一段文凈名不以法性無生故無法可求也。複次文殊奉命五百八千為法隨從。然忻法之情既殷。保著之心亦固。既情殷執固所已。前品雖略明
【現代漢語翻譯】 現代漢語譯本 二智（兩種智慧，指根本智和后得智）。偏頗地執著于某一邊即是束縛，證悟圓滿則獲得解脫。關中地區的觀點認為，六住位以下的菩薩只是偏頗地證悟，尚未圓滿。七地以上的菩薩則兩種智慧都圓滿證悟，解脫也是如此。又根據《仁王般若經》，登地以上的菩薩兩種智慧即已圓滿，八地以上的菩薩則在運用智慧時常處於寂靜狀態。因此，登地之前是束縛，登地之後是解脫。此外，這四章內容中，前兩章是就教化他人的行為闡明方便，后兩章是就自身的修行闡明方便。 雖然喜好遠離塵囂，卻不捨棄身心。這是指二乘人（聲聞乘和緣覺乘）獲得滅度時，火化身體稱為『身盡』，滅除智慧、執著于空稱為『心盡』。菩薩的法身沒有固定的形體，卻能化身於六道之中；菩薩的真心沒有分別念，卻能以智慧周遍萬有。所以說『不盡』。 雖然在三界中修行，卻不破壞法性。三界是因緣和合而生，生滅變化而沒有實體，這就是法性。而迷惑的人在六道中受生，隨著形體而產生染著，執著于形體而失去利益，這就是破壞法性。三十七道品的內容如前《佛國品》中所述。 修行四無量心（慈、悲、喜、舍），卻不貪著而往生梵世。凡夫依靠根本定，加上修行四無量心，成為諸禪之王。菩薩了知一切如幻，所以不產生貪著。 修行禪定解脫。禪定是**。四攝法中的『定』是無色界的四空定。三昧不是空、無相、無愿，而是有覺有觀等三三昧，即有覺有觀的初禪，無覺有觀的中間禪，以及無覺無觀的二禪以上。這三種三昧是凡夫隨著禪定而受生的境界，不是菩薩的境界。如果以空、無相等三觀來觀察四諦之理，則不是受生的法，所以不同。
《不思議品》
『我為求法而來，不是爲了床座而來。』舍利弗如果這樣想，就是說我從庵園來，本來是爲了求法，不是爲了床座，而現在卻忽然想到床座，這不是本來的心意。『非有色受想行識者』。這一段文字說明維摩詰不認為法性無生，所以沒有什麼法可以追求。此外，文殊奉命帶領五百八千人來聽法，雖然欣求佛法的心情很殷切，但執著的心也很牢固。因為心情殷切，執著牢固，所以前一品雖然略微闡明了……
【English Translation】 English version Two Wisdoms. Attachment to one side is bondage; realization of completeness is liberation. The Guanzhong school believes that Bodhisattvas below the Sixth Stage have only partial realization, not yet complete. Bodhisattvas above the Seventh Stage have complete realization of both wisdoms, and liberation is also complete. Furthermore, according to the Renwang般若經 (Benevolent Kings Sutra), Bodhisattvas who have attained the Bhumi (Stages) have complete two wisdoms, and those above the Eighth Bhumi are constantly in stillness while using them. Therefore, before attaining the Bhumi is bondage, and after attaining the Bhumi is liberation. Moreover, in these four chapters, the first two chapters explain skillful means in terms of teaching others, and the last two chapters explain skillful means in terms of self-cultivation. Although delighting in detachment, they do not abandon the exhaustion of body and mind. This refers to the Śrāvakas (Voice-Hearers) and Pratyekabuddhas (Solitary Buddhas) of the Two Vehicles who, upon attaining Nirvana, cremate their bodies, which is called 'exhaustion of body,' and extinguish wisdom, clinging to emptiness, which is called 'exhaustion of mind.' The Dharmakaya (Dharma Body) of a Bodhisattva has no fixed form, yet it can manifest in the six realms. The true mind of a Bodhisattva has no discriminating thoughts, yet its wisdom pervades all things. Therefore, it is said 'not exhausted.' Although practicing in the Three Realms, they do not destroy the Dharma-nature. The Three Realms arise from conditions, are impermanent, and have no inherent existence, which is the Dharma-nature. However, those who are deluded are born in the six realms, becoming attached to forms and losing benefits, which is called destroying the Dharma-nature. The Thirty-Seven Limbs of Enlightenment are as described in the previous Buddha-Land chapter. Practicing the Four Immeasurables (loving-kindness, compassion, joy, and equanimity), they do not crave rebirth in the Brahma World. Ordinary people rely on the fundamental Samadhi (meditative absorption), adding the practice of the Four Immeasurables, becoming kings of all Dhyanas (meditative states). Bodhisattvas know that all is like illusion, so they do not generate craving. Practicing Dhyana (meditation) and liberation. Dhyana is . The 'concentration' within the Four Embracing Dharmas is the Four Formless Dhyanas of the Formless Realm. Samadhi is not emptiness, signlessness, or wishlessness, but rather the three Samadhis of having initial and sustained application of thought, i.e., the First Dhyana with initial and sustained application of thought, the intermediate Dhyana with sustained application of thought, and the Second Dhyana and beyond without initial or sustained application of thought. These three Samadhis are the realms where ordinary people are reborn according to their Dhyana, not the realms of Bodhisattvas. If one contemplates the Four Noble Truths with the three contemplations of emptiness, signlessness, and wishlessness, it is not a Dharma of rebirth, so it is different.
Inconceivable Chapter
'I came for the Dharma, not for the seat.' If Śāriputra thought this way, it means that I came from the Amra garden originally for the Dharma, not for the seat, but now I suddenly think of the seat, which is not the original intention. 'Those who do not have form, feeling, perception, volition, or consciousness.' This passage explains that Vimalakirti does not consider Dharma-nature to be unborn, so there is no Dharma to seek. Furthermore, Manjushri was ordered to lead five hundred and eight thousand people to listen to the Dharma. Although the desire for the Dharma is fervent, the attachment is also strong. Because the desire is fervent and the attachment is strong, the previous chapter, although briefly explained...
三觀。但得天子發心而未能深悟無生法忍。今將因念座欲顯不思議品之大用。故先遣滯法之心忘彼求取之意。諸來隨從自然息機會。□遺喪滯。近即得法眼凈。遠能不二法門也。陰界處等名數廣如林苑明也 無見苦求者。四諦有二種。小乘以見苦斷集證滅修道為四。此苦實苦為深諦。乃至滅道亦然。大乘了苦無生名苦。真諦乃至集滅亦然。此之四諦即一真諦。此乃名四而體。一不同前小乘名四而體四也。思答云。知苦無生名苦諦。知集無和合名集聖諦。以不二相觀名道聖諦。法本不生今則無滅名滅聖諦。此大乘無生四諦也。若遺教經云。佛說苦諦。真實是苦。不可令異。集真是因等。此即是小乘四諦也。又大涅槃經云。凡夫有苦無諦(生樂想故)二乘有苦有諦(覺陰苦故)菩薩解苦無苦而有真諦(覺陰無生故)故迦旃延章云。五陰凋達空無所起。是苦義(此亦覺苦無生名苦義也)下文又云。依于諸法實相之義明宣無常苦空非我(此亦了苦無主名實相)上來所引若苦等無生者。即無見苦求乃至無斷集求等。若言我當見苦斷集證滅修道者。此既不了生。是乖實相。非真言論。名戲論也 由旬者。或云逾阇那。或云由延俞旬逾繕那。此云計合應爾。謂計度量合爾。同此方驛也。古聖王一日行俱舍十六里。余經論或三十六十八
【現代漢語翻譯】 現代漢語譯本 有些人雖然得到了天子的支援，發心向佛，但未能深刻領悟無生法忍（對一切法不生不滅的深刻理解）。現在將藉由念座，來彰顯不思議品（不可思議的境界）的巨大作用。所以，首先要去除執著於法的念頭，忘卻向外尋求佛法的意圖。那些前來隨從的人，自然會停止追逐外在的機會。如果能拋棄遺漏和執著，近的可以立即得到法眼凈（清凈的智慧之眼），遠的可以通達不二法門（超越對立的真理之門）。陰、界、處等名相，其範圍之廣就像林苑一樣，顯而易見。 對於『不見苦而求』的問題，四諦（苦、集、滅、道）有兩種解釋。小乘佛教認為，通過觀察苦諦來斷除集諦，從而證得滅諦，並修習道諦，這是四諦。他們認為『此苦實苦』是深刻的真諦，乃至滅諦和道諦也是如此。大乘佛教則認為，了知苦的無生，就名為苦諦（認識到苦的本質是空性，不生不滅），乃至集諦和滅諦也是如此。這四諦即是一個真諦。這四諦雖然名為四，但其體性是一，與之前小乘佛教的四諦名異體異不同。 回答說：了知苦的無生，名為苦諦；了知集的無和合，名為集聖諦（認識到煩惱的根源是因緣和合，沒有自性）；以不二之相來觀察，名為道聖諦（用超越對立的智慧來修行）；法本不生，現在也就無滅，名為滅聖諦（認識到涅槃的境界本來就不生不滅）。這是大乘佛教的無生四諦。如果像《遺教經》所說：『佛說苦諦，真實是苦，不可令異；集真是因』等等，這指的就是小乘佛教的四諦。 另外，《大涅槃經》說：『凡夫有苦無諦（因為他們對生活抱有快樂的幻想），二乘有苦有諦（因為他們覺察到五陰的苦），菩薩解苦無苦而有真諦（因為他們覺察到五陰的無生）』。所以，迦旃延（Kātyāyana，佛陀十大弟子之一，以善於論議著稱）說：『五陰凋達，空無所起，是苦義』（這也是覺察到苦的無生，名為苦的含義）。下文又說：『依于諸法實相之義，明宣無常苦空非我』（這也是了知苦的無主，名為實相）。上面所引用的，如果說苦等是無生的，那就是沒有『見苦求』乃至『斷集求』等等。如果說『我應當見苦斷集證滅修道』，這就是不瞭解無生，是違背實相，不是真實的言論，而是戲論。 由旬（Yojana，古印度長度單位）這個詞，有的地方說成逾阇那（Yojana），有的地方說成由延（Yojana），俞旬（Yojana），逾繕那（Yojana）。這裡的意思是『計合應爾』，就是說，計度量合乎情理。相當於我們這裡的驛站。古代聖王一日可行俱舍十六里，其他經論中有的說是三十六里，有的說是六十八里。
【English Translation】 English version Some, though supported by the Son of Heaven and having awakened the aspiration [for enlightenment], have not deeply realized the Anutpattika-dharma-kshanti (無生法忍, the patient acceptance of the non-arising of all dharmas). Now, by means of this meditation seat, we intend to reveal the great function of the Inconceivable Chapter (不思議品, the chapter on the inconceivable realm). Therefore, first, one must dispel the mind that clings to the Dharma and forget the intention of seeking it externally. Those who come to follow will naturally cease pursuing external opportunities. If one can abandon omissions and attachments, one can quickly attain the pure Dharma-eye (法眼凈, the pure eye of wisdom), and in the long run, one can penetrate the non-dual Dharma-gate (不二法門, the gate of non-duality). The names and categories such as Skandhas (陰), Dhatus (界), and Ayatanas (處) are as vast as a park, which is evident. Regarding the question of 'seeking without seeing suffering,' there are two interpretations of the Four Noble Truths (四諦, suffering, origin, cessation, path). In Hinayana Buddhism, the Four Noble Truths are understood as observing the Truth of Suffering to eradicate the Truth of Origin, thereby realizing the Truth of Cessation and practicing the Truth of Path. They consider 'this suffering is truly suffering' as a profound truth, and so on for Cessation and Path. In Mahayana Buddhism, understanding the non-arising of suffering is called the Truth of Suffering (recognizing that the essence of suffering is emptiness, neither arising nor ceasing), and so on for Origin and Cessation. These Four Noble Truths are in fact one true Truth. These Four Truths, though named four, are one in essence, which is different from the Hinayana's Four Truths, which are different in name and essence. The answer is: Knowing the non-arising of suffering is called the Truth of Suffering; knowing the non-combination of origin is called the Noble Truth of Origin (recognizing that the root of afflictions is the combination of causes and conditions, without self-nature); observing with the aspect of non-duality is called the Noble Truth of Path (practicing with wisdom that transcends duality); the Dharma is fundamentally non-arising, and now there is no cessation, which is called the Noble Truth of Cessation (recognizing that the state of Nirvana is originally neither arising nor ceasing). These are the Four Noble Truths of non-arising in Mahayana Buddhism. If, as stated in the 'Sutra of the Buddha's Last Teaching' (遺教經): 'The Buddha said the Truth of Suffering is truly suffering, and cannot be changed; the Origin is truly the cause,' etc., this refers to the Four Noble Truths of Hinayana Buddhism. Furthermore, the 'Mahaparinirvana Sutra' (大涅槃經) says: 'Ordinary people have suffering but no truth (because they have pleasant fantasies about life), those of the Two Vehicles have suffering and truth (because they are aware of the suffering of the five skandhas), Bodhisattvas understand suffering without suffering and have true truth (because they are aware of the non-arising of the five skandhas).' Therefore, Katyayana (迦旃延, one of the ten great disciples of the Buddha, known for his skill in debate) said: 'The five skandhas wither and decay, empty and without arising, this is the meaning of suffering' (this is also the meaning of realizing the non-arising of suffering, called suffering). The following text also says: 'Relying on the meaning of the true nature of all dharmas, clearly proclaim impermanence, suffering, emptiness, and non-self' (this is also understanding the masterlessness of suffering, called true nature). What is quoted above, if it says that suffering, etc., is non-arising, then there is no 'seeking by seeing suffering' or even 'seeking to eradicate origin,' etc. If one says, 'I should see suffering, eradicate origin, realize cessation, and practice the path,' this is not understanding non-arising, is contrary to true nature, is not true speech, but is playful talk. The term Yojana (由旬, an ancient Indian unit of length), is sometimes called Yujana (逾阇那), sometimes called Yuyana (由延), Yushuna (俞旬), or Yushanna (逾繕那). Here, the meaning is 'calculated and appropriate,' that is, the calculation and measurement are reasonable. It is equivalent to our post station here. In ancient times, a sage king could travel sixteen li in one day, while other sutras and treatises say thirty-six li or sixty-eight li.
十。無定數也。見應法師經音 此座高廣吾不能升者。如來昔日鹿苑說小乘生滅四諦十二緣斷三界九地惑。至非相想九解脫床證盡無生智。名坐解脫床。如來撫接二乘乃云。我與汝等三人同坐解脫床。此諸聲聞等不了如來隨宜所說實理如來同坐此解脫床。故法花云。佛說一解脫義等不得此法。二乘既謂佛同坐。豈能進求。今將欲奪小乘解脫使知非真床。今證不思議解脫之真座。然理不可頓悟必有漸。故假燈王之床座因遣權即實也。故法花云。汝等但離虛妄名為解脫。其實未得一切解脫。何故喻床。答。解脫止息故如來床也 有神通非不思議者。二乘神通增小減大。既未證大小之本一。謂物有大小之定相故。作通運用增減于大小耳。既有作增減。故見大小之異形。故名思議也。菩薩知窮中道權觀實圓妙理大小之形智冥妙體之用。如明鏡無心而愛惡自辨。真通不運而修短自移。此法身本有之神通。豈二乘初定運力有心之神通哉。問。二乘有心之通與菩薩本有之通何。答。懸殊。二乘于有為報得自心上假定力以現通。心運即有。心亡即無。菩薩悟達法性體用克圓。法性體常用焉生滅。法性本有用豈修成。復以寂滅而常用。用而常寂理。無異體之用。亦無離用之體。既其即體即用。豈有心於運用哉。此菩薩法性之通。豈二乘定
力之通也 我等何為永絕其根者。昔聞隨宜所謂實與佛同座解脫床。今聞別有解脫名不思議。量已外用之不如。亦審內證之非實。又增大士之行數越三祇。我今斷結。生涯甚近既無進修之分。故致永絕之哀。又審已證不與佛同。即名轉酪成生蘇教(花嚴初二果乘未益名乳。阿含轉凡成聖如轉乳為酪。昔謂三乘同證第九解脫。今乃知佛不同。悔其取小。名生蘇。若至般若。佛令聲聞為菩薩。轉教既教許。傳人未蒙記。會教不教人為熟蘇。若至法花涅槃教。昔己傳人今授記。即醍醐教)又聞。聲聞執佛同解脫果理不進求。故此經偏折解脫不同。遂懷絕分之嘆言。若至法花涅槃聞一毫之善理至佛果。一地所生一雨所閏。一切眾生皆有佛性。凡有心者滅皆作佛。即自悔昔折其同 佛子所應得者。我亦得之何念嘆之有。理妙根粗教不同可□。故令一音之教有不同之解。而法師未能深取經旨。而聞絕分之言。便之定性二乘永無佛性。此蓋未深喻至人權實之說 凡夫下劣不能如是逼迫菩薩者。凡夫者凡夫人也。下劣者二乘及地前菩薩名下劣位人也。故無垢稱經云。凡夫劣位非其所堪也。
觀眾生品
眾生者。大論經云。眾緣生故名為眾生。此緣生無自性釋也。般若燈論云。數數生故名為眾生。即余經云。補特迦羅翻名數
【現代漢語翻譯】 現代漢語譯本：力量的通達啊！我們為何要永遠斷絕成佛的根基呢？過去聽說隨宜之說，認為證得的果位實際上與佛同座，都在解脫之床。現在聽說還有一種名為『不思議』的解脫。衡量已證得的，不如佛的境界；審視內在的證悟，也並非真實。而且大菩薩的修行要經歷超越三大阿僧祇劫的時間。我等現在斷除煩惱，修行的生涯非常短暫，既然沒有進一步修行的份，所以才會有永遠斷絕的哀嘆。又審視已證得的果位，與佛不同，這就像是把乳酪轉化成生酥的教法（《華嚴經》最初的二果乘，沒有利益，名為乳。阿含經中轉化凡夫成聖人，就像轉化乳為酪。過去認為三乘共同證得第九解脫，現在才知道與佛不同，後悔自己取了小乘，名為生酥。如果到了般若階段，佛讓聲聞轉為菩薩，轉教既已允許，傳人尚未蒙受授記，會教而不教人，是熟酥。如果到了《法華經》、《涅槃經》的教法，過去已經傳人，現在又授記，就是醍醐教）。又聽說，聲聞執著于佛的解脫果位相同，所以不求進步。因此這部經特別破斥解脫的不同，於是懷有斷絕成佛之分的感嘆。如果到了《法華經》、《涅槃經》，聽到一毫之善，就能達到佛果，一地所生，一雨所潤，一切眾生皆有佛性，凡是有心識的，最終都能成佛。就會後悔過去破斥與佛相同，佛子所應該得到的，我也能得到，為何還要嘆息呢？道理精妙，根基粗陋，教法不同，可以理解。所以使得同一音的教法有不同的理解。而法師未能深刻領會經文的旨意，聽到斷絕成佛之分的言論，就認為定性二乘永遠沒有佛性。這大概是沒有深刻領悟到至人權巧方便和真實之說的緣故。凡夫下劣，不能像這樣逼迫菩薩。凡夫，就是凡夫俗人。下劣，就是二乘以及十地前的菩薩，名為下劣位的人。所以《維摩詰經》說：『凡夫下劣，非其所堪。』
觀察眾生品
眾生，根據《大智度論》所說，是眾多因緣和合而生，所以稱為眾生。這是解釋因緣生沒有自性。般若燈論說，數數生，所以名為眾生。也就是其他經所說的，補特伽羅（Pudgala，意為『人』或『有情』）翻譯過來就是數。
【English Translation】 English version: The power of penetration! Why should we forever sever the root of becoming a Buddha? In the past, I heard the expedient teachings, believing that the attained fruit was actually the same as the Buddha's seat, both on the bed of liberation. Now I hear of another liberation called 'inconceivable'. Measuring what has been attained, it is not as good as the Buddha's realm; examining the inner realization, it is also not real. Moreover, the practice of great Bodhisattvas takes more than three great Asamkhya kalpas. We now cut off afflictions, and our practice life is very short. Since we have no share in further practice, we have the sorrow of eternal severance. Also, examining the attained fruit, it is different from the Buddha's, which is like transforming curds into raw butter teaching (The initial two fruits of the Vehicle in the Avatamsaka Sutra, without benefit, are called milk. In the Agamas, transforming ordinary people into sages is like transforming milk into curds. In the past, it was thought that the three vehicles jointly attained the ninth liberation, but now it is known that it is different from the Buddha's, regretting taking the small vehicle, called raw butter. If it reaches the Prajna stage, the Buddha allows Sravakas to become Bodhisattvas, the teaching of transformation has been allowed, but the transmitter has not yet received the prediction, teaching without teaching people is cooked butter. If it reaches the Lotus Sutra and Nirvana Sutra teachings, the person has been transmitted in the past, and now the prediction is given, which is the ghee teaching). It is also heard that Sravakas are attached to the Buddha's liberation fruit being the same, so they do not seek progress. Therefore, this sutra especially refutes the difference in liberation, and thus has the sigh of severing the share of becoming a Buddha. If it reaches the Lotus Sutra and Nirvana Sutra, hearing a hair's breadth of goodness can reach the Buddha fruit, born from one earth, moistened by one rain, all sentient beings have Buddha-nature, and all who have consciousness can eventually become Buddhas. Then they will regret refuting the same as the Buddha in the past, what a Buddha's son should obtain, I can also obtain, why should I sigh? The principle is subtle, the foundation is rough, and the teachings are different, which is understandable. Therefore, the teaching of the same sound has different understandings. The Dharma master failed to deeply understand the meaning of the sutra, and hearing the words of severing the share of becoming a Buddha, he thought that the fixed-nature two vehicles would never have Buddha-nature. This is probably because he did not deeply understand the expedient and real teachings of the perfect man. Ordinary people are inferior and cannot force Bodhisattvas like this. Ordinary people are ordinary people. Inferior, that is, the two vehicles and the Bodhisattvas before the ten grounds are called people in inferior positions. Therefore, the Vimalakirti Sutra says: 'Ordinary people are inferior and cannot bear it.'
Chapter on Observing Sentient Beings
Sentient beings, according to the Mahaprajnaparamita Sastra, are called sentient beings because they are born from many causes and conditions. This is an explanation that conditioned arising has no self-nature. The Prajna Lamp Treatise says that they are born again and again, so they are called sentient beings. That is, as other sutras say, Pudgala (meaning 'person' or 'sentient being') is translated as number.
取趣釋同此也(此受生無自性釋也)大品經云。無有法可名眾生。但假名故號為眾生(此體空無自性釋也)此上經論三釋言異理同。雖有為眾生之名。乃是返悟無生之教。諸釋言有情即似定有眾生。然于簡異無情之門似精於致教悟理之門。非無小失。幸諸達者深審詳佛旨焉 第五大等者。前四大實有故不取為喻。五大本無故喻眾生本無生也 第六陰等準釋亦然。余教云。第二頭第三手龜毛兔角皆同此喻本無生也 行寂滅慈者。菩薩觀眾生空入無生觀已。還為眾生說是無生觀門。眾生得無生忍。即是與眾生無生忍樂故名慈也。已下寂滅慈等諸名雖異體只是一。今悟無生忍即此忍上廣依義建立諸名也。何者只令生悟無生。無生即寂滅。煩惱不生即不熱。二世無生即名等。無生即無起。無起故無凈法。無生故內外不會。不會即不二。無生即無盡。故不壞無生信 故無毀。無生不染故即性凈。無生本無故如虛空。無生破法故名阿羅漢。無生即至安人故名菩薩。無生即真如相無去來故名如來。覺法無生名佛慈。無生理常非因緣生故自然。無生無是非故菩提一味。無生維待故無比。無生大乘救大苦故大悲。無生離彼我故無厭折。令悟無生即萬行慈施名無惜。無生毀禁罪滅悟無生故忘彼我。無生能忘懈怠惑故名精進。無生即定味不生
。無生即二智並明故知時也。無生即能應物現生故示現。無生即二邊見破故直心無隱。無生即深入一相故不雜。無生真鏡故不假。無生即究竟涅槃故云佛樂。可謂一念無生萬行克備。一行一切行一慈一切慈。故大品云。般若雖空一心具足萬行。即其事也 室有一天女者。前凈名方丈一室多座。此室何以空。諸佛國土亦復皆空。即知凈名方丈非寬非狹。應物度生示寬狹。爾今天女法身菩薩。法身非女而現女身。以表凈名非男現男也。故下文云。天女得無生忍。以本願故隨意能現。複次眾生空。如第五等。而諸聽眾未知何以故空。故因天女現身廣示天女無相也 是花無所分別者。天女法身菩薩。觀花無相。不見著身為犯離身為轉。故云是花無所分別仁者自生分別者。身子小乘不了花性無生。乃見著身為犯戒。證身為持戒也 已斷一切分別相者。五陰性空。不見著之為犯離之為持也。戒既爾。定惠亦然。小乘入定為定出定為亂。大乘定亂一相亦無分別也。又小乘入觀緣真名惠。出觀緣僧非惠。大乘觀真僧不二。即心無生名惠。故無異緣分別也 結習未盡者。聲聞余惑對小乘教言。正使已斷。但余習氣。若對大乘。聲聞所餘煩惱直是結使。非習氣也。何以知之故法花經云。二乘但出火宅露地而坐。未登寶乘。去道常遠。昔三界
【現代漢語翻譯】 現代漢語譯本：無生即是二智同時明瞭，所以知道時機。無生即是能夠應物而顯現生機，所以示現。無生即是破除二邊之見，所以心直無隱。無生即是深入一相，所以不雜亂。無生如真鏡一般，所以不假借外物。無生即是究竟涅槃，所以說是佛的快樂。可以說一念無生，萬行都具備了。一行即一切行，一慈即一切慈。所以《大品般若經》說，般若雖然是空，但一心具足萬行，說的就是這個道理。室中有一天女，前面《維摩詰經》講到方丈一室有多座，這裡的一室為什麼是空的呢？諸佛的國土也都是空的。由此可知，維摩詰的方丈室非寬非窄，應物度生而示現寬窄。今天的天女是法身菩薩，法身並非女身而示現女身，以此表明維摩詰非男身而現男身。所以下文說，天女得到無生法忍，因為本願的緣故，可以隨意顯現。再者，眾生是空的，如同第五等，但聽眾不知道為什麼是空的，所以借天女現身來廣泛地顯示天女的無相。『是花無所分別』，天女是法身菩薩，觀察花是無相的，不見執著于身是犯戒，離開身是轉變，所以說這花沒有什麼分別。『仁者自生分別』，舍利弗（Śāriputra）是小乘，不瞭解花性本無生，卻認為執著于身是犯戒，證明身是持戒。『已斷一切分別相者』，五陰的自性是空的，不見執著于身是犯戒，離開身是持戒。戒是這樣，定和慧也是這樣。小乘入定認為是定，出定認為是亂。大乘認為定和亂是一相，也沒有分別。而且小乘入觀，緣于真諦名為慧，出觀緣于僧眾就不是慧。大乘觀真諦和僧眾是不二的，即心無生名為慧，所以沒有不同的因緣分別。『結習未盡者』，聲聞（Śrāvaka）的剩餘惑業，是對小乘教法而言，即使已經斷了，但還有剩餘的習氣。如果對大乘而言，聲聞所剩餘的煩惱直接就是結使，不是習氣。為什麼知道呢？所以《法華經》說，二乘只是出了火宅，坐在露地上，還沒有登上寶乘，離道還很遠。過去的三界
【English Translation】 English version: 'No-birth' means that the two wisdoms are simultaneously clear, thus knowing the timing. 'No-birth' means being able to respond to things and manifest life, thus showing manifestation. 'No-birth' means breaking the views of the two extremes, so the heart is straight and without concealment. 'No-birth' means deeply entering the one aspect, so it is not mixed. 'No-birth' is like a true mirror, so it does not borrow external things. 'No-birth' is ultimate Nirvana (Nirvāṇa), so it is said to be the joy of the Buddha. It can be said that in one thought of no-birth, all practices are complete. One practice is all practices, one loving-kindness is all loving-kindness. Therefore, the Mahaprajnaparamita Sutra (Mahāprajñāpāramitā Sūtra) says that although Prajna (Prajñā) is empty, the one mind is fully equipped with all practices, which is what it means. A heavenly woman in the room, the previous Vimalakirti Sutra (Vimalakīrti Sūtra) said that the square zhang room has many seats, why is this room empty? The Buddha lands are also empty. From this, it can be known that Vimalakirti's square zhang room is neither wide nor narrow, responding to things and saving beings to show width and narrowness. Today's heavenly woman is a Dharmakaya (Dharmakāya) Bodhisattva (Bodhisattva), the Dharmakaya is not a female body but shows a female body, to show that Vimalakirti is not a male body but shows a male body. Therefore, the following text says that the heavenly woman has obtained the no-birth forbearance, and because of the original vow, she can manifest at will. Furthermore, sentient beings are empty, like the fifth class, but the audience does not know why they are empty, so they use the heavenly woman to manifest to widely show the non-form of the heavenly woman. 'These flowers have no distinction', the heavenly woman is a Dharmakaya Bodhisattva, observing that the flowers are formless, not seeing that attachment to the body is a violation of the precepts, and leaving the body is a transformation, so it is said that these flowers have no distinction. 'The benevolent ones create distinctions themselves', Shariputra (Śāriputra) is a Hinayana (Hīnayāna), does not understand that the nature of flowers is originally unborn, but thinks that attachment to the body is a violation of the precepts, proving that the body is keeping the precepts. 'Those who have cut off all distinguishing characteristics', the nature of the five aggregates (Skandha) is empty, not seeing that attachment to the body is a violation of the precepts, and leaving the body is keeping the precepts. The precepts are like this, and so are Samadhi (Samādhi) and wisdom. Hinayana thinks that entering Samadhi is Samadhi, and leaving Samadhi is chaos. Mahayana (Mahāyāna) thinks that Samadhi and chaos are one aspect, and there is no distinction. Moreover, Hinayana enters contemplation, and the cause of the truth is called wisdom, and leaving contemplation and the cause of the Sangha (Saṃgha) is not wisdom. Mahayana observes that the truth and the Sangha are not two, that is, the mind is unborn and is called wisdom, so there is no different cause to distinguish. 'Those whose knots and habits have not been exhausted', the remaining delusions of the Shravaka (Śrāvaka), are spoken to the Hinayana teachings, even if they have been cut off, but there are still remaining habits. If it is for Mahayana, the remaining afflictions of the Shravaka are directly knots and envoys, not habits. How do you know? Therefore, the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) says that the two vehicles only come out of the burning house and sit on the open ground, and have not yet boarded the treasure vehicle, and are still far from the Tao. In the past, the three realms
本者受謂為樂。今離虛妄名為解脫。若發菩薩心修行十住乃至妙覺白牛寶乘。始名一切解脫。故知聲聞已斷之惑但是離妄非名斷是正結。若得菩薩一切解脫。方始斷正使爾。仁王亦云。從習忍至頂三昧皆名為伏。一切煩惱唯佛頓解。不名為信漸之伏者。準此十地灌頂上云是伏。二乘斷惑豈使所餘皆習氣乎。將以如來方便抑遠令近。故說所斷為使。未斷者習。理實所斷虛妄其惑甚微。未斷無明其累至厚。故名結也 解脫者無所言說者。小乘解脫離俗證真故名證者亡言。大乘即俗而真故即言無言。故名字言說皆解脫相也 增上慢者。有七慢。有此一數也。一慢於劣計勝。或等計等。二過慢。于等計勝。三慢過慢。于勝計勝。四乘慢。於五取陰執我。五增上慢。無漏勝法名增上。未為得為慢。六卑慢。于多分殊勝計己少分下劣。七邪慢。謂實無得計有。故今聲聞解脫非是諸佛解脫。計己同佛即是未得為增上慢 一切女人亦當能轉者。大士法身非男非女。應物故現女。舍利弗報身本非女。神通所轉乃作女。眾生法性本非女。煩惱妄業變成為女。身子若了自女即非女亦了一切女人即女無生故非女也。故云非女而現女也。以此妙悟說以示人。今悟即女非女。此乃轉為法身。不同二乘轉女為男也 已得當得如恒河沙者。當已二世。不
【現代漢語翻譯】 現代漢語譯本：執著于自身受到的待遇而認為是快樂，如今脫離虛妄才叫做解脫。如果發起菩薩心，修行十住（菩薩修行十個階段）乃至妙覺（佛果），乘坐白牛寶乘（比喻殊勝的佛法），才稱得上是一切解脫。由此可知，聲聞（小乘修行者）所斷除的迷惑只是脫離虛妄，不能稱之為斷除了根本的煩惱。如果獲得菩薩的一切解脫，才能真正斷除根本的煩惱。 《仁王經》也說，從習忍（修行忍辱的最初階段）到頂三昧（最高的三昧境界）都叫做伏，一切煩惱只有佛才能頓悟而解脫。不能因為是逐漸降伏就稱之為信。依照這個說法，十地（菩薩修行的十個階段）灌頂以上說是伏。二乘（聲聞和緣覺）斷除迷惑難道能使剩餘的都是習氣嗎？這只是如來用方便法門，把遠說成近，所以說所斷的是煩惱，未斷的是習氣。實際上，所斷的虛妄煩惱極其微小，未斷的無明（根本的迷惑）其累積極其深厚，所以稱為結。解脫是無所言說的。小乘的解脫是離開世俗證得真理，所以稱為證悟者忘卻言語。大乘是即世俗而真理，所以即言語而無言語，所以說名字言說都是解脫的相。增上慢（未證得高位卻以為自己已經證得）有七種慢，這是其中一種。一是慢，對於不如自己的人，認為自己勝過他，或者與自己相等的人，認為與自己相等。二是過慢，對於與自己相等的人，認為自己勝過他。三是慢過慢，對於勝過自己的人，認為自己勝過他。四是乘慢，對於五取陰（構成人身的五種要素）執著於我。五是增上慢，無漏勝法（超越世間的殊勝佛法）名為增上，沒有得到卻以為得到而產生的傲慢。六是卑慢，對於大部分殊勝的人，認為自己只有少部分不如他。七是邪慢，實際上沒有得到卻認為自己得到了。所以現在聲聞的解脫不是諸佛的解脫，認為自己與佛相同，這就是未得謂得的增上慢。一切女人也應當能夠轉變為大丈夫。大士（菩薩）的法身（佛法的化身）非男非女，應眾生的需要才示現為女身。舍利弗（佛陀的弟子）的報身（因果報應之身）本來不是女身，是神通變化才成為女身。眾生的法性（本性）本來不是女身，是煩惱妄業變化成為女身。舍利弗如果明白了自己女身即非女身，也就明白了一切女人即女無生故非女身。所以說非女而現女身。用這種微妙的領悟說給別人聽。現在領悟到即女非女，這才是轉變為法身，不同於二乘轉女為男。已經得到的和將要得到的像恒河沙一樣多，當已二世（過去和未來）。
【English Translation】 English version: Clinging to what one receives as pleasure is considered happiness. Now, liberation from falsehood is called 'deliverance'. If one initiates the Bodhisattva mind, cultivates the Ten Abodes (ten stages of Bodhisattva practice) up to Wonderful Enlightenment (Buddhahood), riding the White Ox Treasure Vehicle (a metaphor for the supreme Dharma), only then is it truly called 'complete deliverance'. Therefore, it is known that the afflictions severed by the Shravakas (Disciples of the Hearers, practitioners of Hinayana) are merely a departure from falsehood; it cannot be said that they have severed the fundamental defilements. Only by attaining the complete deliverance of a Bodhisattva can one truly sever the root afflictions. The Renwang Sutra also states, 'From the stage of Habitual Endurance (the initial stage of practicing patience) to the Samadhi of the Summit (the highest state of Samadhi), all are called 'subduing'. Only the Buddha can instantaneously understand and liberate all afflictions.' One should not call it 'belief' that is gradually subdued. According to this, the anointment above the Tenth Ground (the ten stages of Bodhisattva practice) is said to be 'subduing'. Could it be that the severing of afflictions by the Two Vehicles (Shravakas and Pratyekabuddhas) leaves only habitual tendencies? It is merely that the Tathagata (Buddha) uses expedient means, describing the distant as near, thus saying that what is severed are the afflictions, and what is not severed are the habitual tendencies. In reality, the severed false afflictions are extremely subtle, while the unsevered ignorance (fundamental delusion) is extremely profound, hence it is called a 'knot'. Deliverance is that which cannot be spoken of. The deliverance of the Hinayana (Small Vehicle) is to leave the mundane and realize the truth, hence it is said that the enlightened one forgets words. The Mahayana (Great Vehicle) is to realize truth within the mundane, hence it is both speech and non-speech. Therefore, it is said that names and speech are all aspects of deliverance. 'Increased conceit' refers to the seven types of conceit, and this is one of them. First is conceit, thinking oneself superior to those who are inferior, or equal to those who are equal. Second is excessive conceit, thinking oneself superior to those who are equal. Third is conceit of excessive conceit, thinking oneself superior to those who are superior. Fourth is the conceit of clinging to the five aggregates (the five elements that constitute a person) as 'I'. Fifth is increased conceit, the undefiled superior Dharma is called 'increased', being arrogant by thinking one has attained what one has not. Sixth is humble conceit, considering oneself inferior in a small aspect compared to those who are mostly superior. Seventh is perverse conceit, thinking one has attained something when one has not. Therefore, the deliverance of the Shravakas is not the deliverance of the Buddhas. Thinking oneself the same as the Buddha is increased conceit, thinking one has attained what one has not. All women should also be able to transform into great men. The Dharmakaya (Dharma body, the embodiment of the Dharma) of a Bodhisattva is neither male nor female, but manifests as female according to the needs of beings. Shariputra's (one of Buddha's disciples) Sambhogakaya (reward body) was originally not female, but transformed into female through supernatural powers. The Dharma-nature (inherent nature) of beings is originally not female, but transformed into a female body by afflictions and deluded karma. If Shariputra understands that his female body is not a female body, he also understands that all women are female without arising, hence not female. Therefore, it is said 'not female but manifesting as female'. Using this subtle understanding to explain to others, now realizing that 'female is not female', this is transforming into the Dharmakaya, different from the Two Vehicles transforming female into male. Those already attained and those to be attained are as numerous as the sands of the Ganges River, referring to the past and future.
言今世者何。一釋云。小乘唯知一娑婆不知有十方佛土。當已相累成佛可言恒沙。今唯一佛與恒沙之文不便故不舉一解脫云文舉當已現在例有但來有得之難。何要三世之數。
佛道品
上問疾品云。以無所受而受諸受。今此品廣明三界六道。二乘異學皆是無受也 無間梵云阿鼻。新云。阿鼻者此云無間。此五種業有四無間。一趣報無間。二身量無間。三壽命無間 四苦無間 地獄者。梵云那落迦。此云苦□。舊雲泥黎邪。或言泥羅夜。此云非行。為非法行處 八邪法者。謂邪見邪思惟邪精進邪悟邪業邪命邪念邪定也 高原陸地及植種于空者。譬二乘于擇滅無為中求如來種也。此是捨生死之滅非不生不滅之寂滅故不得如來種也 卑濕淤泥及糞壤之地。譬凡夫煩惱。若能聞種妙晤煩惱即菩提者。得見如來種。壤者尚書云。土無塊曰壤 見無為者。取小乘見道十六心已去也。此有二緣不得如來種。一以斷惑故無復悟惑即菩薩也。二為捨生死故不能返入起大悲也。故下文云。如菩薩者不盡有為不住無為也 不入煩惱大海即不能得一切寶者。二乘偏真捨生死證涅槃。既能捨此證彼。安能返入生死大悲廣濟以無所受而受諸受哉。如是偏悟即不能得無上菩提。菩提一切種智也。若菩薩中道。即生死即涅槃。既不能捨生便
【現代漢語翻譯】 現代漢語譯本： 什麼是『言今世者』？一種解釋是，小乘只知道一個娑婆世界，不知道有十方佛土。如果說已經互相積累功德成就佛果，那就可以說是多如恒河沙數。現在只有一佛與『恒沙』之說不相符，所以不採用這種解釋。如果引用『一解脫』的說法，那麼按照『當已』、『現在』的例子，應該有『但來』、『有得』的疑問。為什麼一定要用三世的數量來解釋呢？
佛道品
前面《問疾品》說：『以無所受而受諸受』。現在這一品廣泛闡明三界六道，二乘和外道都是『無受』。 『無間』，梵文是Avīci（阿鼻）。新的翻譯是：『阿鼻』，這裡的意思是『無間』。這五種罪業有四種無間：一是受報無間，二是身量無間，三是壽命無間，四是痛苦無間。 『地獄』，梵文是Naraka（那落迦），這裡的意思是『苦處』。舊的翻譯是泥黎邪，或者泥羅夜，這裡的意思是『非行』，因為是非法行為的地方。 『八邪法』，指的是邪見、邪思惟、邪精進、邪悟、邪業、邪命、邪念、邪定。 『高原陸地及植種于空者』，比喻二乘在擇滅無為中尋求如來種子。這是捨棄生死的寂滅，不是不生不滅的寂滅，所以不能得到如來種子。 『卑濕淤泥及糞壤之地』，比喻凡夫的煩惱。如果能聽聞並種下妙法，領悟煩惱即是菩提，就能見到如來種子。『壤』，《尚書》說：『土沒有土塊叫做壤』。 『見無為者』，指的是小乘見道十六心之後的狀態。這有兩種原因不能得到如來種子：一是通過斷惑，不再有領悟迷惑的機會，而菩薩是通過迷惑來覺悟的；二是為捨棄生死，不能返回世間發起大悲心。所以下文說：『如菩薩者，不盡有為，不住無為』。 『不入煩惱大海即不能得一切寶者』，二乘偏執于真諦，捨棄生死證得涅槃。既然能夠捨棄此岸而證得彼岸，又怎麼能返回生死，以大悲心廣度眾生，以『無所受而受諸受』呢？像這樣偏頗的領悟就不能得到無上菩提。菩提就是一切種智。如果菩薩行中道，那麼生死就是涅槃，既然不能捨棄生死，便
【English Translation】 English version: What is meant by 'speaking of the present life'? One explanation is that the Hinayana only knows of one Saha world and is unaware of the Buddha lands in the ten directions. If one were to say that Buddhas are formed by accumulating merit, then one could say there are as many as the sands of the Ganges. Now, the idea of only one Buddha does not align with the 'Ganges sands' statement, so this explanation is not adopted. If we refer to the statement of 'one liberation', then following the examples of 'already' and 'present', there should be questions of 'only coming' and 'having attained'. Why must we use the number of the three lifetimes to explain this?
Chapter on the Buddha Way
The previous 'Chapter on Inquiry of Sickness' said: 'To receive all receptions with no reception'. This chapter extensively elucidates the Three Realms and Six Paths; the Two Vehicles and heretics are all 'without reception'. 'Avīci (無間)' in Sanskrit is Avīci. The new translation is: 'Avīci', which here means 'without interval'. These five kinds of karma have four kinds of 'without interval': first, retribution without interval; second, body size without interval; third, lifespan without interval; fourth, suffering without interval. 'Hell (地獄)', in Sanskrit is Naraka (那落迦), which here means 'place of suffering'. The old translation is Nīlaya or Niraya, which here means 'non-conduct', because it is a place of unlawful conduct. 'The Eight Wrong Practices (八邪法)' refer to wrong view, wrong thought, wrong effort, wrong understanding, wrong action, wrong livelihood, wrong mindfulness, and wrong concentration. 'Highlands and planting seeds in the sky (高原陸地及植種于空者)' are metaphors for the Two Vehicles seeking the seeds of the Tathagata in the cessation of extinction. This is the extinction of abandoning birth and death, not the extinction of non-birth and non-death, so one cannot obtain the seeds of the Tathagata. 'Low, damp mud and dung soil (卑濕淤泥及糞壤之地)' are metaphors for the afflictions of ordinary beings. If one can hear and plant the wonderful Dharma, and realize that afflictions are Bodhi, then one can see the seeds of the Tathagata. '壤', the Book of Documents says: 'Soil without clods is called 壤'. 'Seeing non-action (見無為者)' refers to the state after the sixteenth thought of the Path of Seeing in the Hinayana. There are two reasons why one cannot obtain the seeds of the Tathagata: first, by cutting off delusions, there is no longer an opportunity to realize delusion, while Bodhisattvas realize through delusion; second, to abandon birth and death, one cannot return to the world to arouse great compassion. Therefore, the following text says: 'Like a Bodhisattva, one does not exhaust conditioned existence, nor does one abide in unconditioned existence'. 'Not entering the great ocean of afflictions means one cannot obtain all treasures (不入煩惱大海即不能得一切寶者)'. The Two Vehicles are attached to the truth of emptiness, abandoning birth and death to attain Nirvana. Since one can abandon this shore to attain the other shore, how can one return to birth and death, extensively saving sentient beings with great compassion, and 'receiving all receptions with no reception'? Such a biased understanding cannot attain unsurpassed Bodhi. Bodhi is all-knowing wisdom. If a Bodhisattva practices the Middle Way, then birth and death are Nirvana, and since one cannot abandon birth and death, then
證涅槃。亦能不離涅槃便入生死。未嘗不離未嘗不濟。所以煩惱泥中起佛法身耳 不絕其根者。昔者佛為聲聞說生身佛菩提樹下三十四心成道雙林涅槃。不說如來常住法身不生不滅應跡為人現其生滅。是如聲聞但知三乘同有生身成道灰滅涅槃。不知有法身常住應跡生滅。今此經忽聞大士行非道為佛道即惑種為佛種。謬自思惟。煩惱已盡余報未機。將欲廣游非道。漏業已除即取菩提三祇行缺。復未知法性應生大悲游化。所以根敗之嘆由此生焉。若至法花大悟權實深知真應。故無此嘆也。複次聲聞滅惑取真。偏悟乖中。以此取于無上佛法夫之遠矣。凡夫雖具足煩惱。然未曾舍惑取證。若聞大乘迷即垢即凈即色即定。圓真佛種由此而生也。或有尋經未了此意。將聲聞決定畢竟不得無上菩提。謬之甚矣。何者若以煩惱為佛性。二乘有無明住定煩惱。何得此惑獨非佛性乎。若以生死性即涅槃性。二乘有變易生死。何得此生死非涅槃性耶。且如嚴冬之月水結成冰仲春之時冰即為水。迷時煩惱覺了菩提理。況若斯更何惑意。況聲聞即指丈六為生死之身。大經云。吾今此身即是常身法身。唯此生死即涅槃煩惱即佛性之理盡矣 智度菩薩母者。智度者正見也。方便者萬行也。智而能信。法身始生焉 法喜已下至涂香等。明修持以增長摧滅
【現代漢語翻譯】 現代漢語譯本 證得涅槃，也能不離涅槃而進入生死輪迴。從未離開，也從未停止救度。所以說，煩惱的泥土中才能生起佛的法身啊！ 『不絕其根』的意思是：過去佛為聲聞乘的修行者講法時，只說生身佛在菩提樹下經過三十四心而成道，在雙林入涅槃。沒有說如來常住的法身是不生不滅的，只是應化示現為人，顯現其生滅。因此，這些聲聞乘的修行者只知道三乘（聲聞乘、緣覺乘、菩薩乘）都有生身，都會成道，都會灰身滅智入涅槃。不知道有法身常住，應化示現生滅。現在這部經中，忽然聽到大士以非道為佛道，就認為迷惑的種子就是成佛的種子，錯誤地自己思量：煩惱已經斷盡，剩餘的果報還沒有結束，將要廣泛地遊歷非道，有漏的業已經消除，立刻就取證菩提，三大阿僧祇劫的修行還缺少。又不知道法性應化而生起大悲心去游化世間。所以，根器敗壞的嘆息由此而生。如果到了《法華經》時，大徹大悟權實之理，深深地知道真身和應化身，就不會有這樣的嘆息了。 再次說明，聲聞乘的修行者滅除迷惑而取證真理，偏頗地領悟而違背了中道。用這種方式來取證無上的佛法，那就太遙遠了。凡夫雖然具足煩惱，然而從未捨棄迷惑而取證真理。如果聽到大乘佛法，明白迷惑就是清凈，色相就是禪定，圓滿真實的佛種由此而生。 或許有人研讀經文還沒有明白這個意思，認為聲聞乘的修行者決定、最終都不能得到無上菩提，這是非常錯誤的。為什麼呢？如果認為煩惱就是佛性，那麼二乘的修行者有無明住地煩惱（Avidya-vasa-bhumi），為什麼這種迷惑就不是佛性呢？如果認為生死的本性就是涅槃的本性，那麼二乘的修行者有變易生死，為什麼這種生死就不是涅槃的本性呢？且如嚴冬的月份，水凝結成冰，仲春的時候，冰就化為水。迷惑的時候是煩惱，覺悟的時候就是菩提的道理。情況就像這樣，還有什麼疑惑的呢？況且聲聞乘的修行者只是執著于丈六金身是生死之身。《大般涅槃經》說：『我現在這個身體就是常身、法身。』唯有這種生死就是涅槃，煩惱就是佛性的道理才算完備。 『智度菩薩母』的意思是：智度就是正見，方便就是萬行。有智慧並且能夠相信，法身就開始產生了。 『法喜』以下直到『涂香』等，說明通過修行來增長和摧滅煩惱。
【English Translation】 English version Attaining Nirvana, one can also enter the cycle of birth and death without leaving Nirvana. Never departing, never ceasing to save. Therefore, the Buddha's Dharmakaya arises from the mud of afflictions! 『Not severing its root』 means: In the past, when the Buddha preached to the Sravakas (listeners), he only spoke of the manifested Buddha attaining enlightenment under the Bodhi tree after thirty-four thoughts, and entering Nirvana in the Shuanglin (Sala tree grove). He did not speak of the Tathagata's (如來) permanent Dharmakaya (法身, Dharma body) being unborn and undying, but only manifesting as a human to show birth and death. Therefore, these Sravakas only knew that the Three Vehicles (聲聞乘, Sravaka Vehicle; 緣覺乘, Pratyekabuddha Vehicle; 菩薩乘, Bodhisattva Vehicle) all have manifested bodies, will attain enlightenment, and will be extinguished into Nirvana. They did not know that there is a permanent Dharmakaya that manifests birth and death. Now, in this sutra, suddenly hearing that a Bodhisattva takes non-paths as the Buddha path, they consider the seeds of delusion to be the seeds of Buddhahood, mistakenly thinking: afflictions have been exhausted, the remaining karmic retribution has not ended, and they are about to widely travel non-paths. Defiled karma has been eliminated, and they immediately attain Bodhi, but the practice of three Asankhyeya Kalpas (阿僧祇劫) is lacking. They also do not know that the Dharma nature should manifest and arise with great compassion to travel and transform the world. Therefore, the sigh of a ruined root arises from this. If they reach the Lotus Sutra, they will have a great enlightenment of the provisional and the real, and deeply know the true and manifested bodies, so there will be no such sigh. To explain further, Sravakas extinguish delusions to attain truth, one-sidedly realizing and deviating from the Middle Way. Using this method to attain the unsurpassed Buddha Dharma is too far away. Although ordinary beings are fully equipped with afflictions, they have never abandoned delusion to attain realization. If they hear the Mahayana (大乘, Great Vehicle) Dharma, they will understand that delusion is purity, form is Samadhi (禪定, meditation), and the perfect and true Buddha seed arises from this. Perhaps some people studying the sutras have not understood this meaning, thinking that Sravakas are determined and ultimately cannot attain unsurpassed Bodhi, which is very wrong. Why? If afflictions are considered to be Buddha-nature, then the practitioners of the Two Vehicles (聲聞乘, Sravaka Vehicle; 緣覺乘, Pratyekabuddha Vehicle) have Avidya-vasa-bhumi (無明住地, ignorance of the abiding place), why is this delusion not Buddha-nature? If the nature of birth and death is considered to be the nature of Nirvana, then the practitioners of the Two Vehicles have changeable birth and death, why is this birth and death not the nature of Nirvana? Just as in the cold winter months, water freezes into ice, and in the middle of spring, ice melts into water. Delusion is affliction, and enlightenment is the principle of Bodhi. The situation is like this, what doubts are there? Moreover, Sravakas only cling to the sixteen-foot golden body as the body of birth and death. The Mahaparinirvana Sutra (大般涅槃經) says: 『This body of mine now is the permanent body, the Dharmakaya.』 Only this principle that birth and death is Nirvana, and affliction is Buddha-nature, is complete. 『Wisdom-Perfection is the mother of Bodhisattvas』 means: Wisdom-Perfection is right view, and skillful means are the myriad practices. With wisdom and the ability to believe, the Dharmakaya begins to arise. 『Dharma joy』 down to 『fragrant ointment』 and so on, explains how to increase and destroy afflictions through practice.
一行明閑成雖知已下明答物也 女者權智。大非曲順物心如女。男者實智。正直百非俱破。如男子 發不受邪諂 弟子塵身者。菩薩昔明日回為無明郎主恩愛魔王之所策使。今成正覺智圓惑盡。諸塵勞門皆為佛事隨意策使。故如弟子也 無漏林樹者。離煩惱熱如蔭覆于樹得大清涼 覺意花者。此花結草花也。結惠果故。下花鬘之花。此莊嚴花。非結果花也 解脫者。此是九無礙九解脫。此已智慧斷非想既惑至第九解脫名智慧果也。下云八難解脫者。此是攝定解脫非智慧法也。八解脫者。一內有色觀外色。二內無色觀外色。三凈解脫具足住身作證。四空處。五識處。六無所有處。七非想非非想處。八滅盡定解脫 七凈花者。惑心二凈在七方便位。見凈度疑凈分別道非道凈此三世見道位。離身邊邪三見名見凈。離疑名度疑凈。惑見取善識取邪道正道名分別道非道凈。行凈。世修道位離九地修惑名為行凈。七涅槃凈。世無學道 凈命生者。所言取命者。詐現異相於邪心活命名邪命也。離此邪命名凈命。謂凈心活命也。今言凈命生者。謂凡夫修禪為貪著。生於梵世無求出離。如此味禪名邪命也。若求涅槃厭患三界而修禪者。此之正求惠命故云凈命生也。食者智慧也。資養法身故。漿者禪定也。除欲渴愛故 凈心澡浴者。凈心有
【現代漢語翻譯】 現代漢語譯本： 『一行明閑成雖知已下明答物也』：『女』（nü）代表權智（quán zhì，靈活的智慧）。順應事物的心意，就像女子一樣，並非全然的曲意逢迎。『男』（nán）代表實智（shí zhì，真實的智慧），正直無私，能破除一切錯誤的觀念，就像男子一樣。 『發不受邪諂』：不受邪惡諂媚之心的影響。 『弟子塵身者』：菩薩（pú sà，覺悟的有情）過去被無明郎主（wú míng láng zhǔ，愚昧的首領）和恩愛魔王（ēn ài mó wáng，貪戀的首領）所驅使，如今成就正覺（zhèng jué，正確的覺悟），智慧圓滿，煩惱盡除，能隨意驅使各種塵勞之門（chén láo zhī mén，煩惱的途徑），所以說像弟子一樣。 『無漏林樹者』：遠離煩惱的熾熱，就像在樹蔭下得到清涼一樣。 『覺意花者』：這是結草花（jié cǎo huā，一種象徵感恩的花），因為它能結出智慧的果實。下文提到的『花鬘之花』（huā mán zhī huā，花環上的花）是莊嚴的花，不是結果的花。 『解脫者』：這裡指的是九無礙九解脫（jiǔ wú ài jiǔ jiě tuō，九種無礙和九種解脫）。這是通過智慧斷除非想非非想處天（fēi xiǎng fēi fēi xiǎng chù tiān，既非有想也非無想的境界）的迷惑，達到第九解脫，稱為智慧果。下文說的『八難解脫者』（bā nán jiě tuō zhě，脫離八難的人）指的是通過禪定獲得的解脫，不是智慧的解脫。八解脫（bā jiě tuō，八種解脫）是：一、內有色想觀外色（nèi yǒu sè xiǎng guān wài sè，內心有色想而觀察外在的色），二、內無色想觀外色（nèi wú sè xiǎng guān wài sè，內心沒有色想而觀察外在的色），三、凈解脫具足住身作證（jìng jiě tuō jù zú zhù shēn zuò zhèng，通過清凈的解脫，以身體來證悟），四、空無邊處（kōng wú biān chù，空無邊處天），五、識無邊處（shí wú biān chù，識無邊處天），六、無所有處（wú suǒ yǒu chù，無所有處天），七、非想非非想處（fēi xiǎng fēi fēi xiǎng chù，非想非非想處天），八、滅盡定解脫（miè jìn dìng jiě tuō，滅盡定解脫）。 『七凈花者』：迷惑的心在七方便位（qī fāng biàn wèi，七種方便的階段）中有兩種清凈。見凈（jiàn jìng，見解的清凈）、度疑凈（dù yí jìng，斷除疑惑的清凈）、分別道非道凈（fēn bié dào fēi dào jìng，分辨正道與邪道的清凈）這三種屬於見道位（jiàn dào wèi，見道的階段）。遠離身邊邪三見（lí shēn biān xié sān jiàn，遠離身見、邊見、邪見）稱為見凈，遠離疑惑稱為度疑凈，區分錯誤的見解和正確的見解稱為分別道非道凈。行凈（xíng jìng，行為的清凈）屬於修道位（xiū dào wèi，修道的階段），遠離九地（jiǔ dì，三界九地）的修惑稱為行凈。七涅槃凈（qī niè pán jìng，七種涅槃的清凈）屬於無學道（wú xué dào，無學道的階段）。 『凈命生者』：所謂的『取命』（qǔ mìng）指的是通過虛假的異相和邪惡的心來維持生命，這稱為邪命（xié mìng，不正當的謀生方式）。遠離這種邪命稱為凈命（jìng mìng，清凈的謀生方式），也就是用清凈的心來維持生命。現在說的『凈命生』（jìng mìng shēng）指的是凡夫（fán fū，凡人）修禪是爲了貪圖享樂，希望往生到梵世（fàn shì，色界天），而沒有尋求出離。像這樣貪戀禪定的滋味稱為邪命。如果爲了尋求涅槃（niè pán，寂滅），厭惡三界（sān jiè，欲界、色界、無色界）而修禪，這就是正確的追求，能增長智慧，所以稱為凈命生。『食』（shí）指的是智慧，用來滋養法身（fǎ shēn，佛的智慧之身）。『漿』（jiāng）指的是禪定，用來消除慾望和渴愛。 『凈心澡浴者』：清凈的心有...
【English Translation】 English version: 『A line explaining that although one knows, one still answers questions』: 『Woman』 (nü) represents expedient wisdom (quán zhì). Accommodating the minds of beings, like a woman, is not entirely about blindly following. 『Man』 (nán) represents true wisdom (shí zhì), upright and impartial, capable of breaking through all erroneous views, like a man. 『Hair does not accept evil flattery』: Not influenced by evil and flattering thoughts. 『Disciple's dusty body』: Bodhisattvas (pú sà, enlightened beings) were once driven by the Lord of Ignorance (wú míng láng zhǔ, the leader of ignorance) and the King of Love and Desire (ēn ài mó wáng, the leader of attachment). Now, having attained Right Enlightenment (zhèng jué), with perfect wisdom and the exhaustion of afflictions, they can freely command all the gates of defilement (chén láo zhī mén, paths of affliction), hence they are like disciples. 『Leakless forest trees』: Being away from the heat of afflictions is like finding great coolness under the shade of trees. 『Flower of awakened intention』: This is a knot-tying flower (jié cǎo huā, a flower symbolizing gratitude), because it can bear the fruit of wisdom. The 『flower of garlands』 (huā mán zhī huā, flowers on a garland) mentioned below is a decorative flower, not a fruit-bearing flower. 『Liberation』: This refers to the nine unobstructed liberations (jiǔ wú ài jiǔ jiě tuō, nine unobstructed and nine liberations). This is the wisdom that cuts off the delusion of the Realm of Neither Perception Nor Non-Perception (fēi xiǎng fēi fēi xiǎng chù tiān, the realm of neither perception nor non-perception), reaching the ninth liberation, called the fruit of wisdom. The 『liberation from the eight difficulties』 (bā nán jiě tuō zhě, those liberated from the eight difficulties) mentioned below refers to liberation obtained through meditation, not the liberation of wisdom. The eight liberations (bā jiě tuō, eight liberations) are: 1. Having internal form, observing external forms (nèi yǒu sè xiǎng guān wài sè), 2. Having no internal form, observing external forms (nèi wú sè xiǎng guān wài sè), 3. Pure liberation, fully dwelling and certifying with the body (jìng jiě tuō jù zú zhù shēn zuò zhèng), 4. Realm of Boundless Space (kōng wú biān chù), 5. Realm of Boundless Consciousness (shí wú biān chù), 6. Realm of Nothingness (wú suǒ yǒu chù), 7. Realm of Neither Perception Nor Non-Perception (fēi xiǎng fēi fēi xiǎng chù), 8. Cessation of Feeling and Perception (miè jìn dìng jiě tuō). 『Seven pure flowers』: The deluded mind has two purities in the seven expedient stages (qī fāng biàn wèi, seven stages of expedience). Purity of view (jiàn jìng, purity of view), purity of overcoming doubt (dù yí jìng, purity of overcoming doubt), and purity of distinguishing the path from the non-path (fēn bié dào fēi dào jìng, purity of distinguishing the path from the non-path) all belong to the stage of seeing the path (jiàn dào wèi, stage of seeing the path). Being away from the three views of self, extreme, and wrong views (lí shēn biān xié sān jiàn, being away from the three views of self, extreme, and wrong views) is called purity of view, being away from doubt is called purity of overcoming doubt, and distinguishing wrong views from right views is called purity of distinguishing the path from the non-path. Purity of conduct (xíng jìng, purity of conduct) belongs to the stage of cultivation (xiū dào wèi, stage of cultivation), and being away from the afflictions of the nine realms (jiǔ dì, the nine realms of the three worlds) is called purity of conduct. The seven purities of Nirvana (qī niè pán jìng, seven purities of Nirvana) belong to the stage of no more learning (wú xué dào, stage of no more learning). 『Pure life arising』: The so-called 『taking of life』 (qǔ mìng) refers to maintaining life through false appearances and evil intentions, which is called wrong livelihood (xié mìng, improper means of livelihood). Being away from this wrong livelihood is called pure livelihood (jìng mìng, pure means of livelihood), which is maintaining life with a pure mind. Now, 『pure life arising』 (jìng mìng shēng) refers to ordinary people (fán fū, ordinary people) practicing meditation for the sake of enjoyment, hoping to be reborn in the Brahma heavens (fàn shì, the Form Realm), without seeking liberation. Being attached to the taste of meditation like this is called wrong livelihood. If one practices meditation seeking Nirvana (niè pán, extinction), detesting the three realms (sān jiè, the desire realm, the form realm, and the formless realm), this is the correct pursuit, which can increase wisdom, hence it is called pure life arising. 『Food』 (shí) refers to wisdom, used to nourish the Dharma body (fǎ shēn, the wisdom body of the Buddha). 『Juice』 (jiāng) refers to meditation, used to eliminate desire and craving. 『Pure mind bathing』: A pure mind has...
三種。心凈已慶法禪者惑盡為凈一也。凈心觀佛魔不忻者信無疑為凈二也。今凈名好澡浴除罪者懺悔除罪三也 或現劫盡燒等者。大三災劫也 沼法師劫頌云。
論空成住壞 皆第二十增 劫將欲壞時 十九壞情類 唯一增減內 壞破器世間 有情居始壞 無間死不生 畜鬼東北西 次南贍部州 乃至化樂天 時經十九咸 怖災不造惡 乃無愛慾心 地空諸有情 並習二禪定 有情既盡已 日熱四倍常 七日並現時 火災洞然起 梵眾次梵輔 怖畏生二禪 梵王最後生 爾時名劫壞 過空十二已 界內風漸生 天人劫欲成 次後大風起 倍廣量無數 厚十六洛叉 金剛不能壞 此名持界風 光音金藏輪 有及三千界 如軸雨滿此 風遏不聽流 深十一洛叉(準此俱舍深十一億二萬)
風鼓成冰結 始作金剛輪 厚一億二萬(俱舍云下八洛叉水凝結成金) 廣十億三千(俱舍云此水金輪廣結十二洛叉也)
四百逾繕那 次有金剛云 注雨滿其內 先成梵王界 次第至四天 隨成有情位 妙高七山等 北西東及南 餓鬼及傍生 乃至地獄界 時經一增減 方名器世立 二禪福盡者 不生贍部州
【現代漢語翻譯】 現代漢語譯本： 有三種清凈。心中清凈，已經慶幸于佛法禪定的人，疑惑消除就是清凈之一。心中清凈，觀察佛陀而魔不能使他歡喜的人，確信無疑就是清凈之二。現在《凈名經》中說好好洗澡可以消除罪過，懺悔消除罪過就是清凈之三。或者出現劫盡燃燒等現象，這是指大三災劫。 鳩摩羅什法師的劫頌說： 論述世界的空、成、住、壞，都是第二十個增劫。 劫將要壞滅的時候，十九個劫都在破壞有情眾生。 只有在一個增減劫內，破壞器世間。 有情眾生開始壞滅，無間地獄的眾生死後不再生於彼處。 畜生和餓鬼道眾生從東北西三個方向開始壞滅，然後是南贍部洲。 乃至化樂天，經過十九個劫都壞滅。 因為害怕災難而不造惡業，乃至於沒有愛慾之心。 地面空曠，所有的有情眾生，都修習二禪定。 有情眾生既然已經滅盡，太陽的熱度是平常的四倍。 七個太陽同時出現的時候，火災洞然興起。 梵眾天其次是梵輔天，因為害怕而生到二禪天。 梵王最後才生到二禪天，這個時候叫做劫壞。 經過十二個空劫之後，界內漸漸生起風。 天人和劫將要成就的時候，其次是大風興起。 風的廣度和數量都無數，厚度是十六洛叉（laksha，印度數字單位，十萬）。 金剛都不能破壞它，這叫做持界風。 光音天、金藏輪（chakravarti，轉輪聖王所擁有的輪寶），存在於三千大千世界。 如同車軸降雨充滿這個世界，風阻止水流。 深度是十一洛叉（按照《俱舍論》的說法，深度是十一億二萬）。 風鼓動水結成冰，開始形成金剛輪。 厚度是一億二萬（《俱舍論》說下面八洛叉的水凝結成金）。 廣度是十億三千（《俱舍論》說這個水金輪的廣度是十二洛叉）。 四百逾繕那（yojana，古印度長度單位），其次有金剛云。 降雨充滿其中，先形成梵王界。 次第到達四天王天，隨著形成有情眾生的位置。 妙高山（Mount Meru，須彌山）、七金山等，從北、西、東及南。 餓鬼和傍生，乃至地獄界。 經過一個增減劫，才叫做器世間建立。 二禪天福報享盡的人，不會生到贍部洲（Jambudvipa，四大部洲之一）。
【English Translation】 English version: There are three kinds of purity. One is the purity of mind, where one rejoices in the Dharma and meditation, and all doubts are eliminated. The second is the purity of mind, where one observes the Buddha and demons cannot delight him, and there is unwavering faith. The third is, as mentioned in the Vimalakirti Sutra, that taking a good bath removes sins, and repentance removes sins. Or the appearance of the end of a kalpa (aeon) with burning, etc., refers to the great three disasters of a kalpa. Dharmakshema's verse on kalpas says: Discussing the emptiness, formation, duration, and destruction of the world, all occur in the twentieth increasing kalpa. When a kalpa is about to be destroyed, nineteen kalpas are destroying sentient beings. Only within one increasing and decreasing kalpa is the vessel world destroyed. Sentient beings begin to be destroyed, and those who die in Avici (無間) hell are no longer born there. Animals and hungry ghosts begin to be destroyed from the northeast, west, and then the Jambudvipa (南贍部洲). Even the Paranirmitavasavartin (化樂天) heavens are destroyed after nineteen kalpas. Because of fear of disaster, they do not commit evil deeds, and even have no desire for love. The ground is empty, and all sentient beings practice the second dhyana (禪定). Since sentient beings have been destroyed, the heat of the sun is four times normal. When seven suns appear simultaneously, the fire disaster arises. The Brahmakayika (梵眾天) heavens, followed by the Brahmapurohita (梵輔天) heavens, are born in the second dhyana heaven out of fear. The Mahabrahma (梵王) is the last to be born in the second dhyana heaven, and this is called the destruction of the kalpa. After twelve empty kalpas, wind gradually arises within the realm. When gods and humans and the kalpa are about to be formed, then a great wind arises. The breadth and number of the wind are countless, and the thickness is sixteen lakshas (洛叉, Indian unit of 100,000). Even vajra (金剛) cannot destroy it; this is called the wind that holds the world. The Abhasvara (光音天) heavens, the golden wheel (chakravarti, 轉輪聖王所擁有的輪寶), exist in the three thousand great thousand worlds. Like an axle, rain fills this world, and the wind stops the water from flowing. The depth is eleven lakshas (according to the Abhidharmakosa, the depth is 112 million). The wind stirs the water to freeze into ice, and the vajra wheel begins to form. The thickness is 12 million (the Abhidharmakosa says that the water below eight lakshas freezes into gold). The breadth is 130 million (the Abhidharmakosa says that the breadth of this water-gold wheel is twelve lakshas). Four hundred yojanas (逾繕那, ancient Indian unit of distance), then there are vajra clouds. Rain fills it, first forming the Brahma realm. Gradually reaching the Caturmaharajika (四天王天) heavens, the positions of sentient beings are formed accordingly. Mount Meru (妙高山), the seven golden mountains, etc., from the north, west, east, and south. Hungry ghosts and animals, and even the hell realms. After one increasing and decreasing kalpa, it is called the establishment of the vessel world. Those whose blessings in the second dhyana heaven are exhausted will not be born in Jambudvipa (贍部洲).
身量既倍長 所餐唯地味 味沒食騰露 露隱食粳米 貪生故不消 即有諸便穢 身光貪故隱 日月由是生 男女形不同 因之起淫慾 分地護粳米 示與取盜生 立主憍置醫 殺罪由斯起 自護犯他色 因此有邪淫 十惡次第生 隨罪人三惡 一人生無間 是名成劫滿 即起善惡報 便有集善人 先生北東西 初天至梵世 如是次第生 時經九十劫 一人初生梵 初名成劫初 漸次生忉利 乃名成劫滿 后增減二十 是即名住劫 八十度增減 方名一大劫 災火次第起 然後一風災 七七火七水 始有一風災 火先起無間 上壞於初禪 次七火一水 八劫壞二禪 以彼極光凈 壽命量如是 八七火七水 兼彼一風災 六十四大劫 壞三禪遍凈 小三災起時 八萬百減一 至三十饑饉 年月日各七 二十劫疫災 日月亦經七 十兵日惟七 從此倍又增 增至八萬歲 是名為增極 總此增減極 是名一中劫(此小三災已下頌即曰釋偏中劫有饑饉等文) 入不二法門
釋此品目略分三別。第一釋門。第二釋不二。第三釋入。初言門者。能通為門。故法花經云。以佛教門出三界苦
【現代漢語翻譯】 現代漢語譯本 身形逐漸增長一倍，所吃的食物只有地上的滋味。 地味消失後就吃自然騰起的露水，露水消失後就吃粳米。 因為貪戀生存所以不能消化，因此就有了大小便等穢物。 因為貪婪，身體的光芒也隱沒了，日月因此而產生。 男女的形體不同，因此產生了淫慾。 劃分土地守護粳米，偷盜行為也因此產生。 設立君主，產生驕慢，設定醫生，殺戮的罪過由此產生。 保護自己而侵犯他人妻女，因此產生了邪淫。 十惡依次產生，隨著罪業，人墮入三惡道。 如果有人墮入無間地獄，這就叫做成劫圓滿。 隨即產生善惡的報應，於是就有了聚集善行的人。 首先出生在北方、東方、西方，從最初的天界到梵天世界。 像這樣依次出生，時間經過九十劫。 最初一人出生在梵天，最初叫做成劫之初。 逐漸出生在忉利天（Trayastrimsa，三十三天），才叫做成劫圓滿。 之後經歷二十次增減，這就叫做住劫。 八十次增減，才叫做一大劫。 災火依次發生，然後是一次風災。 七次火災，七次水災，才會有一次風災。 火災首先從無間地獄（Avici，八大地獄最底層）開始，向上焚燬到初禪天。 接著七次火災一次水災，八劫的時間焚燬二禪天。 因為極光凈天（Abhasvara，二禪天）的眾生，壽命的長度是這樣的。 八次七火災七水災，加上一次風災。 六十四大劫的時間，焚燬三禪天的遍凈天（Subhakrtsna）。 小三災發生的時候，從八萬歲每百年減一歲。 到三十歲時發生饑饉，年月日都是七天。 二十劫發生瘟疫災，日月也經過七天。 十劫發生兵器災，只有七天，從此倍數增加。 增加到八萬歲，這叫做增劫的頂點。 總合這些增劫和減劫的頂點， 這叫做一中劫（這裡小三災以下的頌文，就是解釋偏中劫有饑饉等文）。 進入不二法門。
解釋這品的內容，大概分為三個部分。第一是解釋『門』。第二是解釋『不二』。第三是解釋『入』。首先說『門』，能夠通達的叫做『門』。所以《法華經》說：『以佛教的門，脫離三界的痛苦。』
【English Translation】 English version As their bodies gradually doubled in size, the only food they consumed was the flavor of the earth. When the earth's flavor disappeared, they ate the naturally rising dew; when the dew vanished, they ate polished rice. Because they craved life, they could not digest it, and thus they had excrement and urine. Because of greed, the light of their bodies was hidden, and the sun and moon were thus produced. The forms of men and women differed, and thus lust arose. Dividing the land to protect the polished rice, theft was thus produced. Establishing rulers, arrogance arose; setting up doctors, the sin of killing was thus produced. Protecting oneself while violating others' wives and daughters, thus adultery was produced. The ten evils arose in order, and according to their sins, people fell into the three evil realms. If someone falls into the Avici (無間) hell, this is called the completion of the formation kalpa. Then good and evil retributions arise, and thus there are people who accumulate good deeds. First born in the north, east, and west, from the initial heavens to the Brahma (梵天) world. Born in this order, the time passes through ninety kalpas. The first person born in Brahma, initially called the beginning of the formation kalpa. Gradually born in Trayastrimsa (忉利天), only then is it called the completion of the formation kalpa. Afterward, experiencing twenty increases and decreases, this is called the dwelling kalpa. Eighty increases and decreases are called one great kalpa. Disasters of fire arise in order, and then there is a disaster of wind. Seven fire disasters, seven water disasters, and then there will be one wind disaster. The fire disaster first starts from Avici (無間) hell, burning upward to the first Dhyana (禪) heaven. Then seven fire disasters and one water disaster, burning the second Dhyana heaven in eight kalpas. Because the beings of Abhasvara (極光凈) have such a lifespan. Eight times seven fire disasters and seven water disasters, plus one wind disaster. Sixty-four great kalpas burn the Subhakrtsna (遍凈天) of the third Dhyana heaven. When the three minor calamities arise, one year is subtracted from every hundred years from eighty thousand years. When it reaches thirty years, famine occurs, and the year, month, and day are all seven. Plague disasters occur for twenty kalpas, and the sun and moon also pass through seven days. Weapon disasters occur for ten kalpas, only for seven days, and from then on, it increases in multiples. Increasing to eighty thousand years, this is called the peak of the increasing kalpa. Combining these peaks of increasing and decreasing kalpas, This is called one intermediate kalpa (the verses below the three minor calamities explain that the partial intermediate kalpa has famine and other texts). Entering the non-dual Dharma gate.
Explaining the content of this chapter, it is roughly divided into three parts. The first is to explain 'gate'. The second is to explain 'non-duality'. The third is to explain 'entering'. First, 'gate' is said to be that which can lead to understanding. Therefore, the Lotus Sutra says: 'Using the gate of the Buddha's teachings, one can escape the suffering of the three realms.'
。至理無言。言之者應物。物根不一。教亦多門。今分兩別。一三乘差別門。三車出火宅是也。二一乘圓悟門。唯有一門而復狹小。是今不二法門。即后一乘門。然總言不二法門。別即此三十三門。隨教別入會悟不二。若以理統收。亦可攝為四門。師子菩薩。若達罪性與福無異。此言中存不二性即有門也。妙臂菩薩云。觀心相空如幻化者無菩薩心無聲聞心。此言中是心如幻二心齊空即門也。電天菩薩曰。無明性即是明。存明即有亦不可取(遺明即空)此言中雙門亦有亦無門也。乃至善眼。若知一相是無相。亦不取無相。亦此門也。普守菩薩曰。我尚不可得非有一門也。非我何可得非無門也。此中二言各遺。遺已入真。即非空非有門也。諸門異說類入此四門攝之可見。是知至理亡言四句斯絕言以應物四句皆門也。理由言顯。顯理之言名門。言跡之與必有所寄。寄託之要總此四焉。故大論云。般若波羅蜜猶如清涼池。四門皆入(此明悟理亡筌)又云。般若波羅蜜猶如大火聚。四邊不可取。邪見火燒故(此偈明執文即理也)複次亦可托自他四句宣之。中論云。諸法不自生。亦不從他生。不共不無因。是故知無生。亦是理即絕四也。教四起何者。德頂云。見垢實性即無凈相(此自句門)此言中垢自性凈無別凈也。因有乘便有乘
【現代漢語翻譯】 現代漢語譯本：至高的真理是無法用言語表達的。如果用言語表達，那是爲了適應不同的情況。因為眾生的根器不同，所以教法也有很多門徑。現在將這些門徑分為兩大類：第一類是三乘差別門，就像用三車將眾生從火宅中救出一樣。第二類是一乘圓悟門，只有一扇門，而且非常狹窄，這就是現在所說的『不二法門』，也就是後面所說的一乘門。然而，總的來說，『不二法門』，具體來說，就是這三十三個門徑。通過不同的教法進入，最終會悟入『不二』的境界。如果用理來統攝，也可以歸納為四種門徑。師子菩薩說，如果能夠明白罪的本性與福沒有差別，這句話中就包含了『不二』的性質，這就是『有門』。妙臂菩薩說，觀察心的相狀是空性的，如同幻化一樣，既沒有菩薩的心，也沒有聲聞的心，這句話中是心如幻化，兩種心都同樣是空性的，這就是『空門』。電天菩薩說，無明的本性就是光明，執著于光明就有了『有』，但也不可執取（捨棄光明就是『空』），這句話中是『雙門』，既有『有』，也有『無』。乃至善眼菩薩說，如果知道一個相就是無相，也不執取無相，這也是這個門徑。普守菩薩說，我尚且不可得，這就是『非有門』。如果連『我』都不可得，又怎麼會有『非無門』呢？這兩種說法各自捨棄，捨棄之後就進入了真如，這就是『非空非有門』。各種門徑的不同說法都可以歸入這四種門徑之中。由此可見，至高的真理是無法用言語表達的，四句都無法概括；用言語來適應不同的情況，四句都是門徑。理因言語而顯現，顯現理的言語就叫做『門』。言語的痕跡必然有所寄託，寄託的關鍵就在於這四種。所以，《大智度論》中說，般若波羅蜜（Prajnaparamita，智慧到彼岸）就像清涼的池水，可以從四門進入（這說明悟理之後就忘記了方法）。又說，般若波羅蜜（Prajnaparamita，智慧到彼岸）就像巨大的火堆，四邊都不可靠近，因為邪見會像火一樣燒燬（這句偈語說明執著于文字就是執著于理）。其次，也可以用『自』、『他』四句來宣說。中論中說，諸法不是自己產生，也不是從他處產生，不是共同產生，也不是沒有原因地產生，因此知道諸法沒有生。這也是理，也就是斷絕四句。教法中的四句是如何產生的呢？德頂菩薩說，見到垢的真實本性就是沒有凈的相（這是『自句門』），這句話中垢的自性是清凈的，沒有另外的清凈。
【English Translation】 English version: The ultimate truth is beyond words. Speaking of it is to respond to circumstances. As beings' roots are diverse, teachings have many gates. Now, they are divided into two categories: first, the Three Vehicles' (Triyana) differentiated gates, like using three carts to lead beings out of the burning house. Second, the One Vehicle's (Ekayana) complete enlightenment gate, which has only one gate and is very narrow. This is the 'non-dual dharma gate' we speak of now, which is the later One Vehicle gate. However, generally speaking, the 'non-dual dharma gate' specifically refers to these thirty-three gates. Entering through different teachings, one eventually realizes the non-dual state. If unified by principle, they can also be summarized into four gates. Lion Bodhisattva (Simha Bodhisattva) said, 'If one realizes that the nature of sin is no different from blessing,' this statement contains the nature of 'non-duality,' which is the 'existence gate' (asti-dvāra). Wonderful Arm Bodhisattva (Citrabahū Bodhisattva) said, 'Observing the mind's appearance as empty, like an illusion, there is neither Bodhisattva mind nor Śrāvaka mind.' This statement means the mind is like an illusion, and both minds are equally empty, which is the 'emptiness gate' (śūnya-dvāra). Electric Heaven Bodhisattva (Vidyuddeva Bodhisattva) said, 'The nature of ignorance (avidyā) is luminosity; clinging to luminosity creates existence, but it is also not to be grasped (abandoning luminosity is emptiness).' This statement is the 'dual gate,' both existence and non-existence. Even Good Eye Bodhisattva (Su-netra Bodhisattva) said, 'If one knows that one aspect is no-aspect, one does not grasp no-aspect either,' this is also this gate. Universal Protector Bodhisattva (Samanta-raksha Bodhisattva) said, 'Even I am unattainable,' which is the 'non-existence gate' (nāsti-dvāra). If even 'I' is unattainable, how can there be a 'non-non-existence gate'? These two statements each abandon, and upon abandoning, one enters true reality, which is the 'neither empty nor existent gate' (na śūnya-nāsti-dvāra). The different explanations of various gates can be categorized into these four gates. It can be seen that the ultimate truth is beyond words, and the four statements cannot encompass it; using words to respond to circumstances, the four statements are all gates. Principle is revealed through words, and the words that reveal principle are called 'gates.' The traces of words must be entrusted to something, and the key to entrustment lies in these four. Therefore, the Mahāprajñāpāramitāśāstra says, 'Prajnaparamita (wisdom that has reached the other shore) is like a cool pond, one can enter through all four gates' (this explains that after realizing the principle, one forgets the method). It also says, 'Prajnaparamita (wisdom that has reached the other shore) is like a great fire, the four sides cannot be approached, because wrong views will burn like fire' (this verse explains that clinging to the text is clinging to the principle). Furthermore, it can also be declared using the four statements of 'self' and 'other.' The Mūlamadhyamakakārikā says, 'Things are not self-produced, nor are they produced from others, nor are they produced jointly, nor are they produced without a cause; therefore, it is known that there is no production.' This is also the principle, which is the severance of the four statements. How do the four statements in teaching arise? Virtue Peak Bodhisattva (Gunashikhara Bodhisattva) said, 'Seeing the true nature of defilement is seeing no pure aspect' (this is the 'self-statement gate'), this statement means that the self-nature of defilement is pure, there is no separate purity.
所。若無有我即無我所(此他句門)此言此中假我遺我所。即他句也。明相云。前際后際空故中際亦空。此前後等空。方得中際空也。珠頂王云。住正道者即不分別是邪是正(此二共句門)此言中亡即共亡存共存故言共也德藏云。有得為二。若死所得。則無取無舍(此無因句門)此言中更無因起直云本無所得。故云無因也。複次士黠若門。所以此中人人各說者。明隨悟之門必多。所證之理不異。乃至大佛頂諸菩薩各說之意亦然。花嚴經善等處處求善知識。一一善知識各各言。唯知此法門而入法界。亦其意也。故經云。泥洹真法寶。眾生以種種門入。第二言不二法者。萬法雲云其性不二實相即不二法。此法極理本自亡。各諸經立名亦隨經不一。此言不二。法花言一乘。花嚴云法界亦如如真解脫法性。性空即理明智。亦曰本覺。故大論云。彼若是一法。佛說種種名。隨諸眾生類為之立異字。問。實相一法何故名多。答。法若有定名。一名不應多應物有多名。明知法無名也。小乘阿含等定二法門以要 語得無漏故舍垢取凈也。大品經三乘共行十地等雙亡二邊同證無生名定不二。漸次大乘五十二位歷別修行內照無生不二。名外涉有即二名用。是即二名用。是即亦二亦不二。若圓妙大乘。未嘗不滅。未嘗不照。即照而是即。即二
【現代漢語翻譯】 現代漢語譯本： 所。如果不存在『我』，那麼也就不存在『我所』（屬於他句門）。這句話的意思是，這裡假立的『我』和『我所』，就是他句。明相中說，因為前際和后際都是空，所以中際也是空。這是因為前後等同為空，才能使得中際為空。珠頂王說，安住于正道的人，就不會分別什麼是邪什麼是正（屬於二共句門）。這句話的意思是，中間的『亡』和『共』一起『亡』，『存』和『共』一起『存』，所以說是『共』。德藏中說，有所得就成了二。如果死後才有所得，那就無取無舍（屬於無因句門）。這句話的意思是，其中更沒有原因生起，直接說本來就沒有所得，所以說是『無因』。再次，士黠若門。之所以這裡人人各自說，是因為明白隨悟之門必然很多，但所證的道理並沒有不同。乃至《大佛頂經》中諸菩薩各自說的意思也是這樣。《華嚴經》中善財童子等處處尋求善知識，每一個善知識都各自說，只知道這個法門而入法界，也是這個意思。所以經中說，泥洹（涅槃，梵語，意為寂滅）是真正的法寶，眾生通過種種門徑進入。第二，說不二法，萬法紛紛擾擾，其自性是不二的，實相就是不二法。這個法是極端的道理，本來就沒有名字。各部經典立名也隨著經典不同。這裡說『不二』，《法華經》說是『一乘』，《華嚴經》說是『法界』，也說是『如如』、『真解脫』、『法性』。性空就是理，明智也叫做本覺。所以《大智度論》中說，如果它是一個法，佛說了種種名字，隨著各種眾生的類別，為它設立不同的字。問：實相是一個法，為什麼有這麼多名字？答：法如果有固定的名字，一個名字就不應該對應多個事物，因為事物有多種名稱。這說明法是沒有名字的。小乘的《阿含經》等確定二法門，因為用精要的語言得到無漏，所以捨棄垢穢而取清凈。大乘的《大品經》中，三乘共同修行十地等，雙雙捨棄兩邊，共同證得無生，叫做確定不二。漸次大乘的五十二個位次，經歷不同的修行，向內照見無生不二，叫做向外涉入有，也就是二，叫做用。這就是二，叫做用。這就是亦二亦不二。如果是圓妙大乘，未嘗不滅，未嘗不照，就是照而是，就是二
【English Translation】 English version: So. If there is no 'I', then there is no 'what belongs to me' (this belongs to the 'other-clause' category). This statement means that the provisional 'I' and 'what belongs to me' here are the 'other-clause'. The 'Ming Xiang' says, because the past and future are empty, the present is also empty. This is because the past and future are equally empty, which makes the present empty. 'Jewel Crown King' says, those who abide in the right path do not distinguish between what is evil and what is right (this belongs to the 'two-common-clause' category). This statement means that the 'cessation' and 'common' in the middle cease together, and the 'existence' and 'common' exist together, so it is called 'common'. 'Virtue Treasury' says, having attainment becomes two. If attainment comes after death, then there is no taking and no giving (this belongs to the 'no-cause-clause' category). This statement means that there is no cause arising in the middle, directly saying that there is originally no attainment, so it is called 'no cause'. Furthermore, the 'Shixia Ruo' gate. The reason why everyone speaks differently here is that the gates of enlightenment are necessarily many, but the principles attained are not different. Even the meanings of the various Bodhisattvas speaking in the 'Great Buddha Crown Sutra' are the same. In the 'Flower Adornment Sutra', Sudhana and others seek good teachers everywhere, and each good teacher says that they only know this Dharma gate and enter the Dharma realm, which is also the same meaning. Therefore, the sutra says that Nirvana (Sanskrit, meaning extinction) is a true treasure of Dharma, and sentient beings enter through various gates. Secondly, speaking of non-duality, the myriad dharmas are in turmoil, but their nature is non-dual, and reality is non-dual Dharma. This Dharma is the ultimate principle, and originally has no name. The naming of each sutra also varies with the sutra. Here it says 'non-duality', the 'Lotus Sutra' says 'One Vehicle', the 'Flower Adornment Sutra' says 'Dharma Realm', and also says 'Suchness', 'True Liberation', and 'Dharma Nature'. Emptiness of nature is principle, and clear wisdom is also called original enlightenment. Therefore, the 'Great Treatise' says, if it is one Dharma, the Buddha speaks of various names, and establishes different words for it according to the categories of sentient beings. Question: Reality is one Dharma, why are there so many names? Answer: If Dharma has a fixed name, one name should not correspond to multiple things, because things have multiple names. This shows that Dharma has no name. The 'Agama Sutras' of the Hinayana school determine the two Dharma gates, because they obtain non-outflow with essential language, so they abandon defilement and take purity. In the Mahayana 'Great Perfection of Wisdom Sutra', the three vehicles practice together, the ten grounds, etc., abandoning both sides together, and jointly attaining non-birth, which is called determining non-duality. The fifty-two positions of the gradual Mahayana, experiencing different practices, inwardly illuminate non-birth and non-duality, which is called outwardly involving existence, which is two, which is called use. This is two, which is called also two and also not two. If it is the perfect and wonderful Mahayana, it has never not extinguished, it has never not illuminated, it is illumination and is, it is two
明不二。即不二明二。此等二不二皆不思議也。前諸經論皆是如來方便引物窮源儘性此為極矣。第三釋入字。二云入者。不二門者入悟。入悟解入理故名入也。不悟名不入。然論其真悟。了二空心無所得名盡相。云何入不入。是悟體無假名宣悟既無。亦相等假名相說。諸經及此本文論入不同。亦作四句料簡。法花即云出火宅出化城。此經即云入不二門。亦云入一切諸佛法門。言出者。迷繫縛如囚處獄。若了惑性空即縛自解。解即名出。然雖體本無生亦可借出以名之。此言入者明迷理。失真心逐妄境名出。若了妄即真證理名入。證雖無入可入 入以名之也。是即法花以脫惑為出。此經以會理為入是知二教未嘗同。二理未嘗異。又法花云。其人近出未久之間。又云。我於此所燒之門安隱得出。亦云。而生三界杇故火宅。此亦入亦出也。悟理脫縛出也。大悲垂化入也。故大經云。來時善逝知時善逝故名善逝。此皆亦入亦出名入也 非出非入名入者。那羅延云。世間出世間為二。世間性空即是出世間。于其中不入不出不溢不散。是為入不二法門。此非入非出名入也 見垢實性者。垢性自無。了垢無垢名垢實性 是動是念者。動者分別流動也。念者專一不分別也。不動則無念。有動即有念動。若即空何念之有也 金剛惠者 了達
中道無生。則百非自決縛解永亡破惑窮源。名金剛也。即無生忍知之別名也 有漏無漏者。迷理滯惑名之為漏。悟理契真名為無漏。方便教以地前為漏。登地已上名無漏。小乘俱舍即見前名有漏。見道已者名無漏。此皆方便之說非至說也。今經以萬累即真理無餘惑。即惑而真故無有二。故云。若得諸法等即不起漏不漏相也。生公亦云。萬善理一同無漏。釋云。夫萬善本有皆資理髮理。既無異善不容二。但隨政惡因用生異名。論其解體明鑑而已。始雖未能兼用。終極自冥為一解脫。既以政惡為理。至於始涉一毫皆是無漏。譬明能除闇。故無闇不除。但明微闇盛。未能頓滅非明理不足矣。有為者三界生滅有為也。涅槃寂滅無為也 從我起二者。以我一法為能待。即一切法為所待。斯則觸緣對境我皆為二矣。前諸菩薩能所皆克相待。此即能待是克。所待是漫也。下云有所得為二即能所皆漫。斯則趣一法萬法皆待。故直云有所得也 樂涅槃等。此樂厭為二。不明夫世間。何以故。前以明訖不可重也 非肉眼所見者。肇公。可以神會。難以事求。此明不可肉眼見。但可惠眼悟解而已也。
香積佛品
前不二法門品雙亡二邊明體。此雙流凈穢明用。何者為雙邪。娑婆化菩薩往彼眾香。請飯來化穢土。凈土之教流化穢土
【現代漢語翻譯】 現代漢語譯本 『中道無生』，意味著一切對立的觀念（百非）自然消解，束縛解除，永恒地擺脫迷惑，窮盡真理的根源，這就是所謂的『金剛』，也就是『無生法忍』的另一種說法。 『有漏』和『無漏』，指的是：對真理的迷惑和執著稱為『有漏』，領悟真理並與之契合稱為『無漏』。權宜之教認為，初地菩薩之前為『有漏』，登地菩薩之後為『無漏』。小乘俱舍宗認為，見道之前為『有漏』，見道之後為『無漏』。這些都是方便之說，並非究竟之說。而此經認為，一切煩惱即是真理，沒有剩餘的迷惑，即煩惱即是真理，所以沒有二元對立。因此說：『如果能夠理解諸法平等，就不會產生有漏和無漏的分別。』生公也說：『萬善與真理本為一體，沒有有漏。』解釋說：『萬善本自具有，都依賴於真理的啓發，真理既然沒有差異，善也不應該有二元對立。只是隨著正與惡的因緣，才產生不同的名稱。從其解脫的本體來看，一切都像明鏡一樣清晰。』開始時雖然不能完全融合，最終自然會冥合為一，獲得解脫。既然以正惡為真理，那麼一開始接觸任何事物都是無漏的。譬如光明能夠驅除黑暗，所以沒有不能驅除的黑暗。只是光明微弱，黑暗強盛，不能立刻消滅，並非是光明的力量不足。』 『有為』指的是三界中的生滅現象，『無為』指的是涅槃的寂滅狀態。 『從我起二』，指的是以『我』這一法作為能對待的主體，那麼一切法就成為所對待的客體。這樣，接觸外緣，面對境界，『我』就成爲了二元對立。前面諸位菩薩的能與所都互相克制，互相依存。這裡所說的能對待是克制，所對待是漫散。下面說『有所得為二』，就是能與所都是漫散的。這樣，執著於一法，萬法都成為被對待的客體，所以直接說『有所得』。 『樂涅槃等』，指的是以快樂和厭惡作為二元對立。這是因為不明白世間的真相。為什麼呢？因為前面已經闡明過了，所以不再重複。 『非肉眼所見』，肇公說：『可以用精神領會，難以用事物來追求。』這說明真理不能用肉眼看見，只能用智慧之眼去領悟。
香積佛品
前面的《不二法門品》通過雙重否定二邊來闡明本體，這裡通過雙重流動凈穢來闡明作用。什麼是雙重邪惡呢？娑婆世界的菩薩前往眾香世界，請求食物來教化穢土，這就是凈土的教義流向穢土。
【English Translation】 English version 『The Middle Way is without arising.』 This means that all opposing concepts (the 『hundred negations』) naturally dissolve, bonds are released, delusion is eternally eradicated, and the source of truth is exhausted. This is what is called 『Vajra』 (Diamond), which is another name for 『Non-origination Tolerance』 (Anutpattika-dharmakshanti). 『With outflows』 (asrava) and 『without outflows』 (anāsrava) refer to: delusion and attachment to principles are called 『with outflows,』 while enlightenment and alignment with truth are called 『without outflows.』 Provisional teachings consider the stages before the Bodhisattva grounds (bhumi) as 『with outflows,』 and the stages after attaining the grounds as 『without outflows.』 The Sarvastivada school of Abhidharma considers the stages before the path of seeing (darśanamārga) as 『with outflows,』 and the stages after attaining the path of seeing as 『without outflows.』 These are all expedient teachings, not ultimate ones. This sutra, however, considers all afflictions as truth, with no remaining delusion. Affliction is truth, so there is no duality. Therefore, it says: 『If one can understand that all dharmas are equal, one will not give rise to the appearance of with or without outflows.』 Master Sheng also said: 『The myriad virtues are one with the principle, without outflows.』 The explanation says: 『The myriad virtues are inherently present and all rely on the illumination of the principle. Since the principle has no difference, virtue should not have duality. It is only with the conditions of right and wrong that different names arise. Examining its liberated essence reveals clarity like a mirror.』 Although one may not be able to fully integrate them at the beginning, one will naturally merge into oneness in the end and attain liberation. Since right and wrong are considered as the principle, then from the very beginning, everything one encounters is without outflows. It is like light being able to dispel darkness, so there is no darkness that cannot be dispelled. It is just that the light is weak and the darkness is strong, so it cannot be eliminated immediately, not because the light is insufficient.』 『Conditioned』 (saṃskṛta) refers to the arising and ceasing phenomena in the three realms, while 『unconditioned』 (asaṃskṛta) refers to the quiescence of Nirvana. 『Duality arising from self』 refers to taking the dharma of 『self』 as the subject that can be related to, then all dharmas become the objects that are related to. In this way, encountering external conditions and facing realms, 『self』 becomes duality. The previous Bodhisattvas' subject and object both restrain and depend on each other. Here, the subject that can be related to is restraint, and the object that is related to is diffuse. The following says 『having something to attain is duality,』 which means that both subject and object are diffuse. In this way, clinging to one dharma, all dharmas become objects to be related to, so it directly says 『having something to attain.』 『Joy in Nirvana, etc.』 refers to taking joy and aversion as duality. This is because the truth of the world is not understood. Why? Because it has already been explained earlier, so it will not be repeated. 『Not seen by the physical eye』 (māṃsa-cakṣus). Master Zhao said: 『It can be understood spiritually, but it is difficult to seek through things.』 This explains that truth cannot be seen with the physical eye, but can only be understood with the eye of wisdom.
Chapter on the Buddha of Fragrance Accumulation (Gandhavyūha)
The previous 『Chapter on the Dharma Gate of Non-duality』 (Advayadharmapraveśa) clarified the essence by doubly negating the two extremes, while this chapter clarifies the function by doubly flowing purity and impurity. What is double evil? The Bodhisattvas of the Saha world go to the world of accumulated fragrance to request food to transform the impure land. This is the teaching of the pure land flowing to the impure land.
也。九百萬菩薩下至娑婆。請有盡無盡解脫法門。將往香積當念如來。此即穢土之教游彼凈國也。上來諸大士雖廣明垢凈無二。而惑者未能深信。故此中廣約凈土不同以明理體無二。複次上佛國品隨調伏眾生而取佛國之凈穢 故現事以驗之。今尋殊應之跡會不二之理也。複次上呵迦葉云。以一食施一切供養諸佛。未見其事。惑者寧無疑乎。故此中示一缽之飯而足眾會。又善吉章於法等者于食亦等於食等者於法亦等。聽者皆疑。法有悟道之解。食無契真之分。何故云等。此明法食俱得道也。此不思議之事豈二乘之所量哉。複次前空室除有故。此念飯便施不思議法食也 八解脫者。禪悅食也。身子受行豈以雜欲界團食而聞法乎 未曾有食者。食飯得道即法。法即食。此大悲勝化之佛事不思議食也(娑婆或曰娑呵。此云忍界。悲花云。此土眾生忍受三毒。又云雜惡。亦曰雜會。謂雜惡之所會) 四海有渴等者。四海龍魚之福故有可竭之義。香飯如來之福故無盡也 無盡戒定所食之餘者。明佛修施因時無限心修故今感果亦無限也。一切德藏之味者因香悟理也。中道實相圓具萬行故得此三昧。德無不具也。即經云王三昧。三諦三昧等皆異也。又經云。般若雖空一心具足萬行。又大經云。金剛寶藏無所缺減。皆此三昧之異名也。然
【現代漢語翻譯】 現代漢語譯本： 也。九百萬菩薩下至娑婆（娑婆或曰娑呵。此云忍界。悲花云。此土眾生忍受三毒。又云雜惡。亦曰雜會。謂雜惡之所會），請問文殊菩薩關於有盡和無盡的解脫法門，以便帶回香積佛國，讓那裡的菩薩們也能憶念如來。這正是從穢土教化眾生，使其遊歷到清凈佛國的方法。 前面諸位大士雖然廣泛闡明了垢與凈並無二致的道理，但迷惑之人未能深信。因此，這裡廣泛地從凈土的不同方面來闡明理體並無二致。其次，前面的《佛國品》是隨著所調伏的眾生而取佛國的清凈或污穢，所以展現了事相來驗證。現在，我們尋找文殊菩薩應化的軌跡，是爲了會合不二的真理。 其次，前面呵斥迦葉尊者說：『以一食施捨，就等於供養諸佛』，（迦葉）未曾見過這樣的事，迷惑之人怎能不懷疑呢？所以，這裡展示了一缽飯就足夠大眾食用。又，善吉比丘說，對於法平等，對於食物也平等；對於食物平等，對於法也平等。聽者都感到疑惑，法有悟道的解釋，食物沒有契合真如的功用，為什麼說平等呢？這裡說明法和食都能得道。這種不可思議的事情，豈是二乘人所能衡量的呢？ 其次，前面空室是爲了去除有相的執著，這裡念飯便能施予不可思議的法食。八解脫，就是禪悅之食。舍利弗尊者接受奉行，難道會以雜有欲界染污的摶食來聽聞佛法嗎？未曾有之食，是指食飯得道，飯即是法，法即是飯。這是大悲殊勝教化的佛事，是不可思議之食。 『四海有渴等者』，四海龍魚的福報，所以有可能會枯竭。香積佛國的飯是如來的福報，所以是無盡的。『無盡戒定所食之餘者』，說明佛在修佈施因地時，以無限的心來修，所以現在感得的果報也是無限的。『一切德藏之味者』，是因為聞香而悟理。中道實相圓滿具足萬行，所以能得到這種三昧。一切功德無不具備。即經中所說的王三昧、三諦三昧等，都是不同的三昧。又經中說，般若雖然是空，但一心具足萬行。又《大般涅槃經》說，金剛寶藏沒有絲毫缺減。這些都是這種三昧的不同名稱。 然而
【English Translation】 English version: Also. Nine million Bodhisattvas descended to Saha (Saha, also called Sa-ha, means 'endurance world'. The Karunapundarika Sutra says, 'The beings of this land endure the three poisons,' and also says 'mixed evils,' also called 'mixed assembly,' meaning a gathering of mixed evils), requesting from Manjushri Bodhisattva the Dharma gate of liberation with end and without end, to take back to the Land of Fragrant Accumulation so that the Bodhisattvas there can also remember the Tathagata. This is precisely the method of teaching beings in the defiled land, enabling them to travel to the pure Buddha-land. Although the previous great Bodhisattvas extensively elucidated the principle that defilement and purity are not two, those who are deluded have not been able to deeply believe it. Therefore, here, the differences in Pure Lands are extensively used to clarify that the essence of the principle is not two. Secondly, the previous chapter on 'Buddha Lands' takes the purity or defilement of the Buddha-land according to the beings being tamed, so it presents phenomena to verify it. Now, we seek the traces of Manjushri's response in order to unite the principle of non-duality. Secondly, previously, Kashyapa was rebuked, saying, 'Giving one meal is equivalent to making offerings to all Buddhas.' (Kashyapa) had never seen such a thing, how could those who are deluded not doubt it? Therefore, here it is shown that one bowl of rice is sufficient for the entire assembly to eat. Also, the Bhikshu Subhuti said that equality in Dharma is equality in food; equality in food is equality in Dharma. The listeners were all doubtful, Dharma has the explanation of enlightenment, food has no function of uniting with Suchness, why say they are equal? This explains that both Dharma and food can attain the Way. How can such an inconceivable matter be measured by the two vehicles? Secondly, the previous empty room was to remove the attachment to existence, here, thinking of rice can bestow inconceivable Dharma-food. The eight liberations are the food of dhyana-joy. Shariputra accepts and practices, would he listen to the Dharma with the defiled lump of food from the desire realm? The unprecedented food refers to attaining the Way by eating rice, rice is Dharma, Dharma is rice. This is the Buddha's work of great compassion and excellent transformation, it is inconceivable food. 'The four seas have thirst, etc.,' the blessings of the dragons and fish in the four seas may be exhausted. The rice of the Land of Fragrant Accumulation is the blessing of the Tathagata, so it is inexhaustible. 'The remainder eaten from the inexhaustible precepts and samadhi' indicates that when the Buddha cultivated the cause of giving, he cultivated with an infinite mind, so the resulting effect he now experiences is also infinite. 'The taste of all virtue-treasuries' is because of awakening to the principle through smelling the fragrance. The Middle Way Reality fully embodies myriad practices, so one can attain this samadhi. All virtues are fully possessed. That is, the King Samadhi, the Three Truths Samadhi, etc., mentioned in the sutras are all different samadhis. Also, the sutra says that although Prajna is empty, the one mind fully possesses myriad practices. Also, the Nirvana Sutra says that the Vajra Treasury has no deficiency. These are all different names for this samadhi. However
後緣雖殊於法飯而悟理。未易於真如。故雖凈國之香亦以悟圓中道為三昧也 是殺生報者。報有三種。論頌云。皆能招異熟。異熟(墮三惡趣異時而熟也)等流增上果(等流報增上報)此令他受苦(招異熟也)斷命壞滅故(斷命招等流壞滅招增上也)又十惡異熟同招三惡報。等流增上不同。頌曰。素矩光非梁。財乏多遭霜。不貞塵流污。誑語臭非香。視乖皆陰曲。惡向棘荊荒。無威時變改。貪盛果非芳。嗔增味辛苦。癡增果少亡。多於彼國百千劫行者。娑婆世界貪善者。眾大士少行施所利無疆。以是諸餘凈土之所不及也。複次娑婆眾生鈍根惑重。自非悲深忍大。何以克濟群生。是即難行能行難化能化。故一世利益多百千劫也(又自利即穢土不如凈土。如穢土利他即凈不如穢土)。
菩薩行品
此下兩品來意有多。略出其四。一辭問疾廣說六品經文事說歸還因言印定。二者此經大宗凈土之化入室談道。詞理似殊。故歸佛覆宗明所宣無異。三彼來大士未見至尊。是故掌檠躬曲禮覲。四緣在二人室內度訖。緣在佛者。謂將見佛七日乃消者。肇曰。七勢消飯之常力者。治常飢渴兼愈諸疾。故知是治世患也。如放光說法。先令聾者得聞患者得痊。然與三乘道利。今之香飯亦然。故先七日消世患已。然後獲大小乘益也
。又法花以五乘善為藥木治世患。為乾地普洽。又云。水灑面亦是離熱惱也 如須扇頭佛者。大論明。須扇頭佛成道一日般涅槃。然後留化。化佛度人也 八萬四千塵勞門即法門者。諸說乃多。略舉一文以通經旨。賢愚經云。佛始從光耀土至涅槃夜其間三百五十度說法。皆說成二千一百。又以此對治四大六衰成二萬一千。又以此對治貪嗔癡等分眾產生八萬四千也。娑婆正議云。十種隨眠一一皆已九隨眠為方便足成一百。此有前後分各一百合成三百。置本一百就前分一百。一一皆以九隨眠方便成一千。後分一亦以九隨眠為方便。復一千兼本一百成二千一百。已起亦有二千一百。未起亦有二千一百。是滿四千二百。約多貪嗔癡著我思覺。此之五人一一有四千二百成二萬一千。更就三毒等等分四人以配。遂成八萬四千也。此八萬四千迷即是塵勞門。對治即是法門。故俱舍云。有言諸法蘊量如彼論說。或隨蘊等言如實行對治 是名入一切諸佛法門者。夫至理無言。托群言而為教。真事無事。即俗事而為佛事。所以進止威儀諸煩惱皆佛事也。既其嗔憎無二凈穢一質。故入此門者無貪高與沒之見也 地有若干者。明釋迦成道即沙礫為土。彌勒成道即七寶為土。虛空無穢凈故無若干也 佛身有若干者。釋迦丈六彌勒二百五十尺也 無
【現代漢語翻譯】 又，《法華經》以五乘善為藥木，治理世間苦難，如甘霖普降大地。又說：『水灑面亦是離熱惱』也。 如須扇頭佛（Sushantabuddha，過去佛名）者，《大智度論》中說明，須扇頭佛成道一日便入般涅槃，然後留下化身，以化身佛度化眾生。 八萬四千塵勞門即是法門，對此有諸多說法。略舉一文以貫通經文主旨。《賢愚經》中說，佛陀從光耀土開始說法，直到涅槃之夜，其間三百五十度說法，每次都說成二千一百。又以此對治四大六衰，成二萬一千。又以此對治貪嗔癡等，分化眾生為八萬四千。 《娑婆正議》中說，十種隨眠，每一種都以九種隨眠為方便，足成一百。此有一百種前後分，合成三百。置根本的一百，就前分一百，每一種都以九種隨眠為方便，成一千。後分一百也以九種隨眠為方便，復一千，兼根本一百，成二千一百。已起的有二千一百，未起的也有二千一百，是滿四千二百。約多貪嗔癡，著我思覺，此五人每人有四千二百，成二萬一千。更就三毒等等分四人以配，遂成八萬四千。此八萬四千，迷時即是塵勞門，對治時即是法門。所以《俱舍論》中說，有人說諸法蘊量如彼論所說，或隨蘊等言，如實行對治。 『是名入一切諸佛法門』者，至理無言，依託群言而為教化；真事無事，即俗事而為佛事。所以進止威儀，諸煩惱皆是佛事。既然嗔憎無二，凈穢一質，故入此門者，無貪高與沒之見也。 『地有若干』者，說明釋迦牟尼佛（Sakyamuni，現世佛）成道時，以沙礫為土；彌勒佛（Maitreya，未來佛）成道時，以七寶為土。虛空無穢凈，故無若干。 『佛身有若干』者，釋迦牟尼佛身高丈六，彌勒佛身高二百五十尺也。 無
【English Translation】 Furthermore, the Lotus Sutra uses the five vehicles of goodness as medicinal trees to cure the world's suffering, like sweet rain universally moistening the dry land. It also says: 'Sprinkling water on the face is also to be free from burning afflictions.' As for Sushantabuddha (Sushantabuddha, name of a past Buddha), the Mahaprajnaparamita Shastra explains that Sushantabuddha attained enlightenment and entered Parinirvana in one day, and then left behind a manifested body to deliver sentient beings. The eighty-four thousand gates of defilement are the Dharma gates. There are many explanations for this. Briefly, one passage is cited to connect the main idea of the scriptures. The Avadana Sutra says that the Buddha, from the land of radiant light until the night of Nirvana, preached three hundred and fifty times, each time resulting in two thousand one hundred. Furthermore, these are used to counteract the four great elements and six declines, resulting in twenty-one thousand. Furthermore, these are used to counteract greed, anger, delusion, etc., dividing sentient beings into eighty-four thousand. The S婆正議 says that each of the ten latent tendencies (隨眠) uses the nine latent tendencies as a means, fully forming one hundred. There are one hundred front and back divisions, combining to three hundred. Place the original one hundred, then the front division of one hundred, each using the nine latent tendencies as a means, forming one thousand. The back division of one hundred also uses the nine latent tendencies as a means, again one thousand, combined with the original one hundred, forming two thousand one hundred. Those that have arisen have two thousand one hundred, and those that have not arisen also have two thousand one hundred, fully forming four thousand two hundred. Regarding those with much greed, anger, delusion, attachment to self, and conceptual thought, each of these five people has four thousand two hundred, forming twenty-one thousand. Furthermore, divide four people based on the three poisons, etc., resulting in eighty-four thousand. These eighty-four thousand, when deluded, are the gates of defilement; when counteracted, they are the Dharma gates. Therefore, the Abhidharmakosa says that some say the aggregates of phenomena are as described in that treatise, or follow the words of the aggregates, etc., like actually practicing the counteractions. 'This is called entering all the Buddha's Dharma gates.' The ultimate truth is beyond words, relying on various expressions for teaching; true events are without events, that is, worldly affairs are Buddhist affairs. Therefore, all actions, demeanor, and afflictions are Buddhist affairs. Since hatred and love are not two, purity and impurity are of one substance, those who enter this gate have no views of greed for elevation or sinking. 'The lands are diverse' means that when Sakyamuni (Sakyamuni, the present Buddha) attained enlightenment, the earth was made of gravel; when Maitreya (Maitreya, the future Buddha) attains enlightenment, the earth will be made of seven treasures. Empty space has no impurity or purity, so there is no diversity. 'The Buddha's bodies are diverse' means that Sakyamuni Buddha is sixteen feet tall, and Maitreya Buddha is two hundred and fifty feet tall. None
礙惠無若干者。盡無生智慧同也。此皆小乘執事之見。非大乘達理之見。故大士舉平等以破之。複次前隨文殊入室聲聞皆以舍小慕大。諸餘園住者此中寄呵阿難令伏過。即亦皆舍小慕大 深發一切智心者。謂志願深重不令半路退忘。複次不令遇欲樂憂患便忽退妄 見來求者。求法即令我法利日滋。求財即令我舍心彌廣。此即進我道利之善師也 舍諸所有。注云。妙期有在者斯在大。斯一切智果。因果之虛者。審檀度之因。必至一切智果也 諸波羅蜜者。前別說施戒。此言諸波羅蜜。是餘四度也 成己佛土者。謂修彼如來行愿之因。即彼如來嚴飾之事亦嚴我土。
見阿閦佛品
無垢稱云。見如來品準前半品應云見如來。準後半品即云見阿閦。亦無異義 以何等相觀如來乎者。大乘真宗遺相離著。而諸聽求皆取相生信。故上文殊入室凈名空室以待之。不思議品身子求床凈名。遣求以誨之。今二大士歸園方將見佛。而諸聽者多著相求真依身起信。故問其來觀。使陳無之相以覺悟故。文殊入室不來相而來之。凈名見佛不見相而見之。身子求法絕求心以求之。彌勒得記離得記而得之 妙絕常境者。六塵之境尋常境也。如來即色非色故云妙絕也 則真者同真者。謂凈名達悟遣自相而見佛無相。是同法偽者同爲謂未悟之
【現代漢語翻譯】 現代漢語譯本 『礙惠無若干者』，是指證得無生智慧是相同的。這些都是小乘修行者執著於事相的見解，不是大乘通達真理的見解。所以維摩詰大士舉出平等之理來破斥它。 再次，前面跟隨文殊菩薩進入丈室的聲聞弟子，都是捨棄小乘而仰慕大乘的。其餘住在園林中的人，這裡藉著呵斥阿難尊者來讓他認識到自己的過失，也就是讓他們都捨棄小乘而仰慕大乘。 『深發一切智心者』，是指發願深重，不讓自己在半路上退縮或忘記。再次，不讓自己遇到慾望的快樂或憂愁的患難，就忽然退縮或產生妄念。 『見來求者』，如果來求法，就讓我和我所修的法日益增長；如果來求財，就讓我佈施的心更加廣大。這就是增進我修道利益的善知識啊。 『舍諸所有』。註釋說：『妙期有在者斯在大』，這指的是一切智果。因果不是虛假的，審慎地修持佈施的因，必定能證得一切智果。 『諸波羅蜜者』，前面分別說了佈施和持戒，這裡說『諸波羅蜜』，指的是其餘四度（忍辱、精進、禪定、智慧）。 『成己佛土者』，是指修持阿閦佛的行愿之因，那麼阿閦佛莊嚴清凈的國土，也能莊嚴我的國土。
見阿閦佛品
無垢稱（Vimalakirti，維摩詰的另一種稱呼）說：『見如來品』，按照前半部分的品名，應該叫做『見如來』。按照後半部分的品名，就叫做『見阿閦（Akshobhya，不動如來）』，也沒有什麼不同的意義。 『以何等相觀如來乎者』，大乘真宗是遺忘事相，遠離執著的。但是聽法和求法的人都執著于相，從而生起信心。所以前面文殊菩薩進入丈室，維摩詰居士空著房間等待他。在《不思議品》中，舍利弗（Sariputra）求床，維摩詰居士讓他去求，以此來教誨他。現在兩位大士回到園林將要見佛，但是聽法的人大多執著于相來求真，依靠身體來生起信心，所以問用什麼相來觀察如來，使他們陳述無相之理來覺悟。文殊菩薩進入丈室，是不來之相而來。維摩詰居士見佛，是不見相而見。舍利弗求法，是斷絕求法之心來求法。彌勒菩薩（Maitreya）得授記，是離開得授記的想法而得授記。 『妙絕常境者』，六塵（色、聲、香、味、觸、法）的境界是尋常的境界。如來即是色又不是色，所以說是『妙絕』。 『則真者同真者』，是指維摩詰居士通達領悟，捨棄自身的相而見到佛的無相，這是與真相同。『偽者同爲』，是指沒有領悟的人。
【English Translation】 English version 'Those who are hindered by limited wisdom' refers to the sameness in attaining the wisdom of non-origination. These are all views held by those attached to phenomena in the Hinayana (Small Vehicle), not the views of those who understand the principle in the Mahayana (Great Vehicle). Therefore, the great Bodhisattva Vimalakirti refutes them by citing the principle of equality. Furthermore, the Shravakas (voice-hearers) who followed Manjushri (文殊菩薩，Bodhisattva of Wisdom) into the chamber were all abandoning the Small Vehicle and admiring the Great Vehicle. As for the others residing in the garden, here, by scolding Ananda (阿難尊者，Buddha's attendant), he is made to realize his faults, which is also to have them all abandon the Small Vehicle and admire the Great Vehicle. 'Those who deeply arouse the mind of all-knowing wisdom' refers to making a profound vow, not allowing oneself to retreat or forget halfway. Furthermore, not allowing oneself to suddenly retreat or generate delusions when encountering the pleasures of desire or the suffering of worries. 『Seeing those who come seeking』, if they come seeking the Dharma (佛法，Buddha's teachings), then let me and the Dharma I cultivate grow day by day; if they come seeking wealth, then let my mind of generosity become even more vast. This is a good teacher who enhances the benefits of my path of cultivation. 『Relinquishing all possessions』. The commentary says: 『The subtle expectation lies in the great』, which refers to the fruit of all-knowing wisdom. The cause and effect are not false; carefully cultivating the cause of Dana (佈施，generosity) will surely lead to the fruit of all-knowing wisdom. 『The Paramitas (波羅蜜，perfections)』, having previously spoken separately of Dana (佈施，generosity) and Sila (持戒，morality), here, saying 『the Paramitas』 refers to the remaining four perfections (Kshanti (忍辱，patience), Virya (精進，diligence), Dhyana (禪定，meditation), and Prajna (智慧，wisdom)). 『Accomplishing one's own Buddha-land』 refers to cultivating the cause of the vows and practices of that Tathagata (如來，Buddha), then the adornments of that Tathagata's pure land can also adorn my own land.
Chapter on Seeing Akshobhya Buddha
Vimalakirti (無垢稱，another name for Vimalakirti) says: 『Chapter on Seeing the Tathagata』, according to the first half of the chapter title, it should be called 『Seeing the Tathagata』. According to the second half of the chapter title, it is called 『Seeing Akshobhya (阿閦，Immovable Tathagata)』, and there is no different meaning. 『With what kind of form does one contemplate the Tathagata?』 The true essence of the Mahayana (大乘，Great Vehicle) is to forget phenomena and be free from attachments. However, those who listen to and seek the Dharma are attached to forms, thereby generating faith. Therefore, previously, Manjushri (文殊菩薩，Bodhisattva of Wisdom) entered the chamber, and Vimalakirti (維摩詰，layman disciple of Buddha) waited for him in an empty room. In the 『Inconceivable Chapter』, Sariputra (舍利弗，one of the Buddha's chief disciples) sought a bed, and Vimalakirti (維摩詰，layman disciple of Buddha) had him seek it, using this to teach him. Now, the two great Bodhisattvas are returning to the garden to see the Buddha, but most of those who listen to the Dharma are attached to forms to seek the truth, relying on the body to generate faith. Therefore, they ask what form to use to contemplate the Tathagata, so that they can state the principle of formlessness to awaken them. Manjushri (文殊菩薩，Bodhisattva of Wisdom) entered the chamber, coming with the form of not coming. Vimalakirti (維摩詰，layman disciple of Buddha) saw the Buddha, seeing without seeing form. Sariputra (舍利弗，one of the Buddha's chief disciples) sought the Dharma, seeking by severing the mind of seeking. Maitreya (彌勒菩薩，the future Buddha) received the prediction, receiving it by leaving the idea of receiving the prediction. 『The wondrously surpassing ordinary realms』 refers to the realms of the six sense objects (rupa (色，form), shabda (聲，sound), gandha (香，smell), rasa (味，taste), sparsa (觸，touch), and dharma (法，mental objects)) being ordinary realms. The Tathagata (如來，Buddha) is both form and not form, therefore it is said to be 『wondrously surpassing』. 『Then the true are the same as the true』 refers to Vimalakirti (維摩詰，layman disciple of Buddha) understanding and realizing, abandoning his own form and seeing the formlessness of the Buddha, which is the same as the truth. 『The false are the same as the false』 refers to those who have not understood.
流自執己身相之有實見如來身有相亦同斯。則兩執名為同失。兩亡名之同得 不此不彼者。此彼體空也 不以此不以彼者。以用也。謂其心不執用此彼也 不在方者。明法身不偏在方也 不離方者。遍一切處也 等諸智者。上無上也 同眾生者。下而無下。以斯觀者離前百非。故明正見。若他觀者同前百非故名邪也 舍利弗問維摩詰者。身子迦葉二尊者跡處聲聞誘小進大。故始會已來或托迷以陳問。或假悟以悲悔。皆菩薩方便勸之至也。其事者何。如佛國品。未答二問已。眾既未悟。故身子假執果疑因令眾發悟。文殊師利入室問疾。空室無侍表諸佛國土亦復皆空。不思議品身子假念床以啟無求之緣。因借座以明不思議解脫之用。複次身子迦葉領旨自傷。明聲聞皆應號叫三千菩薩忻慶頂受此法也。
觀眾生品
二大士論眾生性空即真空具足慈悲喜捨。因天女散花身子對揚。廣明可思議解脫不可思議解脫二種力用不同。佛道品二大士廣明非道行於佛道。身子迦葉示居不及自嘆領解云。凡夫于佛覆聲聞無也。無數聲聞迴心向大卑鄙小乘。香積品明凈穢二土法門不同。舍利弗食佛餘飯。至菩薩品對佛自云。非意所圖非度所測。兼假阿難伏過。從今已往不敢自謂以為多聞。即令無數聲聞舍小忻大。此中復假問凈名沒
【現代漢語翻譯】 現代漢語譯本：如果執著于自身相的存在，並認為如來的身體也有相，這兩種執著是同樣的錯誤。兩種執著都消除，才是同樣的領悟。『不此不彼』，是指此和彼的本體是空性的。『不以此不以彼』，是指運用，意思是說，他的心不執著于運用此和彼。『不在方』，說明法身不偏在於某個方位。『不離方』，是指法身遍一切處。『等諸智者』，是說沒有比這更高的了。『同眾生者』，是說沒有比這更低的了。以這種觀點來看，就能遠離之前的百種錯誤觀念，所以說是正見。如果用其他的觀點來看，就和之前的百種錯誤觀念相同，所以說是邪見。舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）問維摩詰（Vimalakīrti，一位在家菩薩）的原因是，身子（Śāriputra）和迦葉（Kāśyapa，佛陀十大弟子之一，以頭陀行著稱）這兩位尊者，以聲聞（Śrāvaka，聽聞佛陀教誨而修行的人）的身份引導小乘根器的人趨向大乘。因此，從法會開始以來，或者假裝迷惑來提問，或者假裝領悟而悲傷懺悔，都是菩薩（Bodhisattva，立志成佛的修行者）爲了勸導眾生的方便之法。具體的事情是什麼呢？比如在《佛國品》中，在沒有回答兩個問題之前，大眾還沒有領悟，所以身子假裝執著于果位，懷疑因地，讓大眾發起領悟。文殊師利（Mañjuśrī，智慧的象徵）進入空室問候病情，空室沒有侍者，表明諸佛的國土也都是空性的。《不思議品》中，身子假裝念及床座，以啓發無求的因緣，因為借用座位來闡明不可思議解脫的妙用。再次，身子和迦葉領會了旨意，自我感傷，說明聲聞都應該號叫，三千菩薩歡欣慶賀，頂戴奉受此法。 《觀眾生品》 兩位大菩薩討論眾生性空，即真空具足慈悲喜捨。因為天女散花，身子與之辯論，廣泛闡明可思議解脫和不可思議解脫兩種力量和作用的不同。《佛道品》中，兩位大菩薩廣泛闡明非道而行於佛道。身子和迦葉表示自己不如，自嘆領悟不足，說：『凡夫遮蔽了佛，聲聞什麼也不是。』無數聲聞迴心向大，捨棄卑鄙的小乘。香積品闡明清凈和污穢兩種國土的法門不同。舍利弗吃了佛剩下的飯，到了菩薩品，對佛說自己：『不是意念所能想像的，不是度量所能測量的。』同時假裝阿難（Ānanda，佛陀十大弟子之一，以記憶力著稱）認錯，從今以後不敢自稱自己是多聞第一。從而令無數聲聞捨棄小乘，欣慕大乘。此中又假裝問凈名（Vimalakīrti）去了哪裡。
【English Translation】 English version: If one clings to the idea that one's own body has a real existence, and thinks that the Tathāgata's (如來，another name for Buddha) body also has form, these two attachments are the same mistake. Eliminating both attachments is the same attainment. 'Neither this nor that' means that the essence of this and that is emptiness. 'Not using this, not using that' refers to application, meaning that his mind does not cling to using this and that. 'Not being in a direction' clarifies that the Dharmakāya (法身，the body of the Dharma, the ultimate reality) is not biased towards a certain direction. 'Not being apart from a direction' means that it pervades all places. 'Equal to all wise ones' means that there is nothing higher than this. 'Same as all sentient beings' means that there is nothing lower than this. Viewing it in this way, one can be free from the previous hundred wrong views, so it is called right view. If one views it in other ways, it is the same as the previous hundred wrong views, so it is called wrong view. Śāriputra's (舍利弗，one of the ten great disciples of the Buddha, known for his wisdom) question to Vimalakīrti (維摩詰，a lay Bodhisattva) is because these two venerable ones, Śāriputra and Kāśyapa (迦葉，one of the ten great disciples of the Buddha, known for his ascetic practices), use the identity of Śrāvakas (聲聞，those who practice by hearing the Buddha's teachings) to guide those with small vehicle roots towards the Great Vehicle. Therefore, since the beginning of the assembly, they either pretend to be confused to ask questions, or pretend to be enlightened and repent with sorrow, all of which are expedient means of the Bodhisattvas (菩薩，a practitioner who aspires to become a Buddha) to persuade sentient beings. What are the specific matters? For example, in the chapter 'Buddha Land', before answering the two questions, the masses had not yet realized, so Śāriputra pretended to cling to the fruit position and doubt the causal ground, causing the masses to generate enlightenment. Mañjuśrī (文殊師利，the symbol of wisdom) entered the empty room to inquire about the illness, the empty room without attendants indicates that the Buddha lands are also empty. In the chapter 'Inconceivable', Śāriputra pretended to think of the bed, in order to inspire the cause of non-seeking, because borrowing the seat to clarify the wonderful use of inconceivable liberation. Again, Śāriputra and Kāśyapa understood the meaning and felt sorry for themselves, indicating that the Śrāvakas should all cry out, and the three thousand Bodhisattvas rejoiced and received this Dharma with the crown of their heads. 'Chapter on Observing Sentient Beings' The two great Bodhisattvas discussed the emptiness of the nature of sentient beings, that is, the true emptiness is complete with compassion, joy, and equanimity. Because the heavenly maiden scattered flowers, Śāriputra debated with her, extensively clarifying the different powers and functions of conceivable liberation and inconceivable liberation. In the chapter 'Buddha Path', the two great Bodhisattvas extensively clarified practicing the Buddha path through non-path. Śāriputra and Kāśyapa expressed that they were inferior, lamented their lack of understanding, and said: 'Ordinary people obscure the Buddha, and Śrāvakas are nothing.' Countless Śrāvakas turned their minds towards the Great Vehicle, abandoning the despicable Small Vehicle. The chapter 'Fragrant Accumulation' clarifies that the Dharma doors of the pure and impure lands are different. Śāriputra ate the Buddha's leftover rice, and in the chapter 'Bodhisattva', he said to the Buddha himself: 'It is not what the mind can imagine, it is not what measurement can measure.' At the same time, he pretended that Ānanda (阿難，one of the ten great disciples of the Buddha, known for his memory) admitted his mistake, and from now on he dared not call himself the most learned. Thus, countless Śrāvakas abandoned the Small Vehicle and admired the Great Vehicle. Here, he also pretended to ask where Vimalakīrti (維摩詰) had gone.
生。今自陳法身應用。非沒非生能示沒生。令無數眾生髮菩薩心願生凈土。此上諸說皆文殊凈名亦其勝二大聲聞伏其劣。以此方便引進無數小乘方便行人。或即座悟無生忍。或至大品法花涅槃方得無生忍。雖述有優劣而化功一也 汝於何沒而來至此者。所以有此問答者。成前即相無相義也。惑者謂事外別有理應身之外別有法身。所以問答者令知即生非生即相無相也。又前橫破百非名橫遍。此生即生沒明豎牒。遍而且深。法身之理圓矣 日光出時者。此明應身也。前既即生不生為真身。此明不生而生辨應身。又日光自明阇不可蔽。此喻真身本覺處染不染。能破諸闇此喻化身。應物返迷從悟也 忉利者。梵音也。此云三十三天也 阿迦膩吒者。梵音也。此云色究竟天。此色界天頂故云也。
法供養品
法者大乘中道實相法也。故文云。諸佛所說深經也。供養者。文有二種。一者讀誦解脫此名淺。二者如說修行得無生忍者此名深也。若準法花。花香瓔珞書寫隨喜皆法供養也。問。為是供養佛為是供養法耶。答。以護持正法之心以供養佛。故文云。受持讀誦供養是經者。即為供養去來今佛也。又品末結勸云。是故天帝當以法之供養供養于佛。此流通分兩品此品先嘆法真益大勸令供養。后品方可慇勤委令其宣流也
【現代漢語翻譯】 現代漢語譯本 生。現在我陳述法身的應用，並非真的消逝也非真的誕生，而是能夠示現消逝和誕生，令無數眾生髮起菩薩心，愿往生凈土。以上這些說法，文殊菩薩和維摩詰菩薩都勝過二大聲聞，使他們的不足之處顯現出來。用這種方便法門，引導無數小乘根器的修行人，或者當場領悟無生法忍，或者要到學習《大品般若經》、《法華經》、《涅槃經》時才能證得無生法忍。雖然敘述上有優劣之分，但教化的功用是一樣的。『你從何處消逝而來此？』之所以有這樣的問答，是爲了成就前面所說的即相無相的道理。迷惑的人認為在事相之外另有理體，應身之外另有法身。所以通過問答，使人明白即生非生，即相無相。而且前面橫向破除百非，名為橫遍，這裡說生即非生，沒即非沒，是豎向的闡述，既普遍又深刻，法身的道理就圓滿了。 『日光出現時』，這是說明應身。前面已經說了即生不生是真身，這裡說明不生而生是應身。而且日光自身光明，無法被遮蔽，這比喻真身本覺，處於染而不染的狀態。能夠破除各種黑暗，這比喻化身，應物返迷，從覺悟出發。『忉利』，是梵語，這裡翻譯為三十三天。『阿迦膩吒』，是梵語，這裡翻譯為色究竟天，因為是諸天之頂，所以這樣說。
法供養品
法，指的是大乘中道實相之法。所以經文中說：『諸佛所說深經』。供養，經文中有兩種：一是讀誦解脫，這稱為淺；二是如說修行，證得無生法忍，這稱為深。如果按照《法華經》所說，用花、香、瓔珞供養，書寫、隨喜，都是法供養。問：這是供養佛，還是供養法呢？答：以護持正法之心來供養佛。所以經文中說：『受持讀誦供養是經者，即為供養過去、現在、未來佛』。而且品末總結勸導說：『是故天帝，當以法之供養供養于佛』。這兩品是流通分，這一品先讚歎法真實利益巨大，勸人供養，后一品才可以慇勤地委託其宣流。
【English Translation】 English version Birth. Now I present the application of the Dharmakaya (法身, the body of the Dharma), which is neither truly disappearing nor truly being born, but is capable of manifesting disappearance and birth, causing countless sentient beings to generate Bodhi-mind (菩薩心, the mind of enlightenment) and vow to be reborn in the Pure Land (凈土, the pure land of a Buddha). The above statements all show that Manjushri (文殊, the Bodhisattva of wisdom) and Vimalakirti (凈名, a wise lay Buddhist) surpass the two great Shravakas (聲聞, disciples of the Buddha), revealing their shortcomings. Using this expedient means, countless practitioners of the Small Vehicle (小乘, Hinayana) are guided, some immediately realizing the non-origination forbearance (無生忍, acceptance of the non-arising of phenomena) in their seats, while others only attain non-origination forbearance upon studying the Mahaprajnaparamita Sutra (大品般若經, the Great Perfection of Wisdom Sutra), the Lotus Sutra (法華經, the Sutra of the Lotus Flower of the Wonderful Dharma), or the Nirvana Sutra (涅槃經, the Sutra of Nirvana). Although there are differences in the descriptions, the function of teaching is the same. 'From where did you disappear to come here?' The reason for this question and answer is to accomplish the meaning of 'form is emptiness, emptiness is form' (即相無相, the principle that phenomena are not different from emptiness). Confused people think that there is a principle outside of phenomena, and a Dharmakaya outside of the Nirmanakaya (應身, the transformation body of a Buddha). Therefore, the question and answer are to make people understand that birth is non-birth, and form is non-form. Moreover, the previous horizontal negation of a hundred negations is called horizontal pervasiveness, while this statement of birth being non-birth and disappearance being non-disappearance is a vertical explanation, which is both pervasive and profound, and the principle of Dharmakaya is complete. 'When the sunlight appears,' this explains the Nirmanakaya. Since it was previously said that birth is non-birth is the Dharmakaya, this explains that non-birth and birth is the Nirmanakaya. Moreover, sunlight is inherently bright and cannot be obscured, which is a metaphor for the Dharmakaya's original enlightenment, being in a state of being unstained by defilements. Being able to break through all darkness is a metaphor for the transformation body, responding to beings and returning from delusion to enlightenment. 'Trayastrimsa (忉利)' is a Sanskrit term, which is translated here as the Thirty-three Heavens. 'Akanistha (阿迦膩吒)' is a Sanskrit term, which is translated here as the Heaven of Ultimate Form, because it is the top of all heavens, so it is called that.
Chapter on Dharma Offerings (法供養品)
Dharma (法) refers to the Dharma of the Middle Way (中道, the Middle Way) and True Reality (實相, the true nature of reality) in the Mahayana (大乘, the Great Vehicle). Therefore, the text says: 'The profound sutras spoken by all Buddhas.' Offering (供養), there are two types in the text: one is reading and reciting for liberation, which is called shallow; the other is practicing as taught and attaining non-origination forbearance, which is called deep. According to the Lotus Sutra, offering with flowers, incense, necklaces, writing, and rejoicing are all Dharma offerings. Question: Is this offering to the Buddha or offering to the Dharma? Answer: Offering to the Buddha with the mind of protecting the True Dharma. Therefore, the text says: 'Those who receive, uphold, read, recite, and offer this sutra are offering to the Buddhas of the past, present, and future.' Moreover, the end of the chapter concludes with the exhortation: 'Therefore, O Deva King (天帝, a celestial king), you should offer the Dharma offering to the Buddha.' These two chapters are the distribution section, this chapter first praises the Dharma's true and great benefits and encourages offerings, and the next chapter can then earnestly entrust its propagation.
百千經者。阿含小乘經也 自在神通者。嘆能證力用也 決定實相者。嘆所證法真也 舍利梵音新云舍利羅。此云身骨。有全有碎。今言全取功德多也 寶塔者。應云。化化合及諸經論或作叔藪彼。或化塔婆。又云兜婆。或云偷婆。或言蘇偷婆。或言脂帝浮都。亦云支提浮圖新云窣都波。此譯云廟。白虎通曰。廟貌也。先尊祖貌也。洪字薨云。塔佛堂也 表剎者又作𢲉。同音。察梵音。或言差多羅。此譯云土田。或作剎土者。存二音也應云。立竿。以安佛骨。佛骨所依義同土田也。故經云。剎帝利此云黑。亦此義也。所言表者。置高顯處有所表彰故云也 藥王如來應供等十號也 如來者。如理修行號。大經云。諸世尊從六波羅蜜三十七品十一 來至大涅槃。故論云。我如實道來成正覺也 二應供者。應行二利號。大經云。應破四魔(即四分云。無所著也)應度眾生應受供養故云也 三正遍知。實知窮源號。大經云。正者不顛倒遍知。于顛倒無不通達故云也。四明行足。修因滿已號大經意云。明者佛果。行者戒定惠修行滿足故云也。五善直往菩提不退號。大經云。不捨最初發心得大涅槃(謂不退也)六世間解。權智圓明號。大論云。知世間解即知也。瑜伽云。善知世界及有情界一切品類染凈相也。七無上士。超諸賢聖號
【現代漢語翻譯】 現代漢語譯本 『百千經』指的是阿含小乘經典。 『自在神通』讚歎的是佛陀所證得的不可思議的力量。 『決定實相』讚歎的是佛陀所證悟的法的真實不虛。 『舍利』，梵語新譯為『舍利羅』（Śarīra），意為身骨。舍利有完整的，也有破碎的。這裡說『全』，是爲了取其功德圓滿之意。 『寶塔』，應為『化化合』，以及諸經論中或作『叔藪彼』，或『化塔婆』（Stūpa），又云『兜婆』，或云『偷婆』，或言『蘇偷婆』，或言『脂帝浮都』，也說『支提浮圖』，新譯為『窣都波』（Stūpa），此譯為『廟』。《白虎通》說：『廟，貌也，先尊祖貌也。』洪字薨云：『塔，佛堂也。』 『表剎』，又寫作『𢲉』，同音。察梵音，或言『差多羅』（Cattra），此譯為『土田』，或作『剎土』，是保留了兩個音。應為立竿，以安放佛骨，佛骨所依之處，意義如同土田。所以經中說：『剎帝利』（Kṣatriya），此云『黑』，也是這個意思。所言『表』，是設定在高顯之處，有所表彰，所以這樣說。 『藥王如來應供等十號』，指的是如來十種尊號。 『如來』，是如理修行之號。《大般涅槃經》說：『諸世尊從六波羅蜜（Six Pāramitās）三十七道品（Thirty-seven factors of enlightenment）而來，直至大涅槃。』所以《大智度論》說：『我如實道來成正覺。』 『應供』，是應行二利之號。《大般涅槃經》說：『應破四魔（即四分云：無所著也），應度眾生，應受供養。』所以這樣說。 『正遍知』，是真實了知窮盡根源之號。《大般涅槃經》說：『正者不顛倒，遍知于顛倒無不通達。』 『明行足』，是修因圓滿之號。《大般涅槃經》的意思是：『明者，佛果。行者，戒定慧（Śīla, Samādhi, Prajñā）修行滿足。』 『善逝』，是直往菩提而不退轉之號。《大般涅槃經》說：『不捨最初發心得大涅槃（謂不退也）。』 『世間解』，是權智圓明之號。《大智度論》說：『知世間解即是知也。』《瑜伽師地論》說：『善知世界及有情界一切品類染凈相也。』 『無上士』，是超越一切賢聖之號。
【English Translation】 English version 『Hundred Thousand Sutras』 refers to the Āgama and Hīnayāna scriptures. 『Unrestrained Supernatural Powers』 praises the inconceivable power attained by the Buddha. 『Definitive Real Aspect』 praises the truth and non-emptiness of the Dharma realized by the Buddha. 『Śarīra』, the new Sanskrit translation is 『Śarīra』 (Śarīra), meaning body and bones. Śarīra can be complete or broken. Here, 『complete』 is used to signify the perfection of merit. 『Stūpa』, should be 『Huahuahe』, and in various scriptures and treatises, it is sometimes written as 『Shushubi』, or 『Huata Po』 (Stūpa), also called 『Dou Po』, or 『Tou Po』, or 『Su Tou Po』, or 『Zhi Di Fu Du』, also called 『Zhi Ti Fu Tu』, the new translation is 『Stūpa』 (Stūpa), which is translated as 『temple』. The Baihutong says: 『Temple, appearance, the appearance of the ancestors.』 Hongzi Hongyun: 『Pagoda, Buddha hall.』 『Dhvaja-agra』, also written as 『𢲉』, with the same sound. Examining the Sanskrit sound, it is sometimes called 『Cattra』 (Cattra), which is translated as 『land』, or 『Kṣetra』, which retains the two sounds. It should be a pole erected to place the Buddha's bones, the place where the Buddha's bones rest, with the same meaning as land. Therefore, the sutra says: 『Kṣatriya』 (Kṣatriya), which means 『black』, is also this meaning. The word 『Dhvaja』 means to set it in a high and prominent place to show something, hence the saying. 『Medicine King Tathāgata, Arhat, etc., the ten titles』 refers to the ten honorable titles of the Tathāgata. 『Tathāgata』 is the title of one who cultivates according to the truth. The Mahāparinirvāṇa Sūtra says: 『All World-Honored Ones come from the Six Pāramitās (Six Pāramitās) and the Thirty-seven Factors of Enlightenment (Thirty-seven factors of enlightenment), until the Great Nirvāṇa.』 Therefore, the Mahāprajñāpāramitāśāstra says: 『I have come to attain perfect enlightenment through the path of truth.』 『Arhat』 is the title of one who should practice the two benefits. The Mahāparinirvāṇa Sūtra says: 『One should destroy the four Māras (that is, the four divisions say: without attachment), one should liberate sentient beings, one should receive offerings.』 Therefore, it is said. 『Sammasaṃbuddha』 is the title of truly knowing the source to the end. The Mahāparinirvāṇa Sūtra says: 『Righteousness is not inverted, and one who knows all inversions without exception.』 『Vidyā-caraṇa-saṃpanna』 is the title of the complete cultivation of causes. The meaning of the Mahāparinirvāṇa Sūtra is: 『Vidyā is the fruit of the Buddha. Caraṇa is the complete cultivation of Śīla, Samādhi, and Prajñā (Śīla, Samādhi, Prajñā).』 『Sugata』 is the title of going straight to Bodhi without regression. The Mahāparinirvāṇa Sūtra says: 『Do not abandon the initial aspiration to attain Great Nirvāṇa (meaning non-regression).』 『Lokavidū』 is the title of expedient wisdom and perfect clarity. The Mahāprajñāpāramitāśāstra says: 『Knowing the world is knowing.』 The Yogācārabhūmi-śāstra says: 『Knowing well the world and all kinds of defiled and pure aspects of sentient beings.』 『Anuttara-puruṣa-damya-sārathi』 is the title of surpassing all sages and saints.
。大經云。如來實非丈夫非丈夫因調丈夫故名也。此二號準大經開二。瑜伽論云。無上丈夫。九天人師。善軌眾生號。大經云。實法界師天人曾多故云也。十佛無師勝覺號。明無師自覺諸惑不能翳也。世尊準大論云十號外號也 七寶千子金輪王子。一輪寶。二珠寶。三女寶。四象寶。五馬寶。六庫藏臣寶。七兵臣寶 陀羅尼印印之者。論云。小乘經三法印。謂無常苦無我。摩訶衍明一寶相印印之。即能善分別諸法相。于第一義而不動。四句百非不能動。此印所印皆圓頓大乘也。大寶積經清凈陀羅尼品云。以虛空印一切法。以無相印能示現彼虛空無相。又偈云。諸佛無所有。不生亦不死。無有有取此。云何遍持。若能如是解一切如理。彼則無分別而能得遍持 決定無我者我空也。因緣果報離我所者法空也 四依者。大集三十九品語者。稱說生死 者知生死無住語者說涅槃味 者知涅槃無語者說諸乘情所安止 者知諸乘入一相智門語者說從發心至坐道場修集廣嚴等功德 者一念惠覺一切法。舉要言之。能說八萬四千法聚 是名為語知諸文字不可宣說 是名為 又識者識四大。智者住四大無性。識者識六根六識。智者內外寂然。生無生等取不取有所緣無所緣亦然。又不了 經說生死苦惱 說生死涅槃一相不了 說我人諸法了
【現代漢語翻譯】 現代漢語譯本： 《大般涅槃經》說：『如來實際上並非大丈夫，之所以稱為大丈夫，是因為調伏大丈夫的緣故。』這兩個名號是依據《大般涅槃經》開示的兩種含義。瑜伽論中說：『無上丈夫』、『九天人師』，都是善於引導眾生的名號。《大般涅槃經》說：『實際上是法界之師，天人眾多，所以這樣說。』『十佛無師勝覺』這個名號，說明沒有老師而能自覺，各種迷惑不能遮蔽他。世尊這個名號，依據《大智度論》說是十種名號之外的別號。 七寶千子金輪王子：一、輪寶；二、珠寶；三、女寶；四、象寶；五、馬寶；六、庫藏臣寶；七、兵臣寶。 陀羅尼印：用印來印證。瑜伽論中說：小乘經典有三法印，即無常、苦、無我。大乘經典闡明一寶相印來印證，就能善於分別諸法之相，對於第一義而不動搖，四句百非也不能動搖。此印所印證的都是圓頓大乘的道理。《大寶積經·清凈陀羅尼品》說：『以虛空印一切法，以無相印能示現彼虛空無相。』又有偈頌說：『諸佛無所有，不生亦不死，無有有取此，云何遍持？若能如是解一切如理，彼則無分別而能得遍持。』 『決定無我』是指我空；『因緣果報離我所』是指法空。 四依：依據《大集經》第三十九品，『語者，稱說生死』，是指知道生死無常；『語者，說涅槃味』，是指知道涅槃寂靜；『無語者，說諸乘情所安止』，是指知道諸乘歸於一相智門；『語者，說從發心至坐道場修集廣嚴等功德』，是指一念之間領悟一切法。總而言之，能說八萬四千法聚，這叫做語；知道諸文字不可宣說，這叫做。 又，識者是認識四大，智者是安住於四大無自性。識者是認識六根六識，智者是內外寂然。生無生等，取不取，有所緣無所緣也是這樣。又，不了，經中說生死苦惱，說生死涅槃一相，不了，說我人諸法，了。
【English Translation】 English version: The Mahaparinirvana Sutra says: 'The Tathagata is actually not a great man; the reason he is called a great man is because he tames great men.' These two titles are based on the two meanings revealed in the Mahaparinirvana Sutra. The Yoga Sutra says: 'Supreme Great Man', 'Teacher of Gods and Humans', are all titles for those who are good at guiding sentient beings. The Mahaparinirvana Sutra says: 'Actually, he is the teacher of the Dharma Realm; there are many gods and humans, so it is said this way.' The title 'Ten Buddhas Without a Teacher, Supreme Enlightenment' indicates that one can be self-aware without a teacher, and various delusions cannot obscure him. The title World Honored One, according to the Mahaprajnaparamita Sastra, is a special title in addition to the ten titles. Seven Treasures, Thousand Sons, Golden Wheel Prince: 1. Wheel Treasure; 2. Jewel Treasure; 3. Woman Treasure; 4. Elephant Treasure; 5. Horse Treasure; 6. Treasury Minister Treasure; 7. Military Minister Treasure. Dharani Seal: Using a seal to certify. The Yoga Sutra says: The Hinayana scriptures have three Dharma seals, namely impermanence, suffering, and non-self. The Mahayana scriptures explain that using the One Treasure Appearance Seal to certify can skillfully distinguish the appearances of all dharmas, and remain unmoved by the First Principle; the four sentences and hundred negations cannot shake it. What this seal certifies are all the doctrines of the perfect and sudden Mahayana. The Maharatnakuta Sutra, Pure Dharani Chapter, says: 'Use emptiness to seal all dharmas, and use non-appearance to show that emptiness is without appearance.' There is also a verse that says: 'The Buddhas have nothing, they are neither born nor die, there is no taking or giving, how can they be universally held? If one can understand everything in this way according to reason, then one can attain universal holding without discrimination.' 'Determined non-self' refers to the emptiness of self; 'causal relationships and karmic retribution are separate from what is mine' refers to the emptiness of dharma. Four Reliances: According to the thirty-ninth chapter of the Mahasamghata Sutra, 'speech means proclaiming birth and death', which means knowing that birth and death are impermanent; 'speech means speaking of the taste of Nirvana', which means knowing that Nirvana is tranquil; 'no speech means speaking of where the emotions of all vehicles find peace', which means knowing that all vehicles return to the gate of One Appearance Wisdom; 'speech means speaking of cultivating vast and magnificent merits from the initial aspiration to sitting in the Bodhi field', which means realizing all dharmas in a single thought. In short, being able to speak of the eighty-four thousand Dharma aggregates is called speech; knowing that all words cannot be spoken is called . Also, the one who discerns recognizes the four great elements, the wise one abides in the non-self-nature of the four great elements. The one who discerns recognizes the six sense organs and six consciousnesses, the wise one is inwardly and outwardly tranquil. Birth and non-birth, taking and not taking, having an object of focus and having no object of focus are also like this. Furthermore, not understanding, the sutra speaks of the suffering of birth and death, speaking of the single appearance of birth, death, and Nirvana, not understanding, speaking of self, others, and all dharmas, understanding.
者。說三空無我也。又人者攝取人見。法者解無人無見。人者凡聖三乘人也法者法性。決定知一切法無別無異如虛空不復起見。注云。上觀因緣無常無我。諸見者即指前離諸邪見得無生忍門也 得柔順忍者。大品三忍外凡。干惠伏忍內凡性 順忍八人見 已去名無生忍。雖三乘同行。二乘取證不得忍名。菩薩不證故受忍名。若準仁王。五忍法門地前三十人總名伏忍。初二三地信忍。四五六地順忍。七八九地無生忍。十地佛果寂滅忍。今準仁王入第四地 得五神通身業用。得陀羅尼意業用。辨才口業用。此三為化物用之妙門。積善業之真藏故別標也 迦羅鳩村馱亦云拘留孫。即七佛中第四佛。賢劫千佛之首。樓至亦云盧至。此云渧泣。謂初發千人皆即成佛度生。樓至最後成佛。乃云諸先成道皆度一切眾生。我后成道當何所度渧泣耳。詔法師頌云。如今此賢劫。正當第九滅。即此增減中。有拘留等四。六四二萬時。百歲牟尼出。減至第三十。饑饉令時興。二十度十兵。子倍父八萬。彼一增減中。慈氏次當興。從斯第十滅。至第十五滅。彼一增減中。九百九十四。大聖次第興。言賢劫者。此劫初時有千葉蓮華現於水上。諸天皆云善哉。此劫當有千賢出世。故因為名也。
囑累品
前品嘆法真益大。故此品慇勤付
【現代漢語翻譯】 現代漢語譯本： 『者』，是指宣說三空（sān kōng，指人空、法空、空空）和無我（wú wǒ，佛教基本教義，指沒有永恒不變的自我）的教義。『又人者』，是指執著於人見（rén jiàn，對『人』的錯誤見解）。『法者』，是指理解無人無見（wú rén wú jiàn，超越對『人』和『法』的執著）。『人者』，是指凡夫、聖人和三乘（sān shèng，聲聞乘、緣覺乘、菩薩乘）之人。『法者』，是指法性（fǎ xìng，諸法實相）。確定地知道一切法沒有差別，沒有不同，如同虛空一樣，不再產生任何見解。註釋說：『上面觀察因緣（yīn yuán，事物生起的原因和條件）是無常（wú cháng，變化不定）和無我的。』諸見，就是指前面所說的離開各種邪見（xié jiàn，錯誤的見解）而得到無生忍（wú shēng rěn，對諸法不生不滅的證悟）的法門。 得到柔順忍（róu shùn rěn）的人，在大品般若經中屬於三忍之外的凡夫。干慧地（gān huì dì）是伏忍（fú rěn，降伏煩惱）的內凡。順忍（shùn rěn）是八人見（bā rén jiàn）。從這裡開始稱為無生忍。雖然三乘修行者都經歷這些階段，但二乘（èr shèng，聲聞乘和緣覺乘）爲了證得涅槃，不接受忍這個名稱。菩薩因為不急於證得涅槃，所以接受忍這個名稱。如果按照《仁王經》（Rén Wáng Jīng），五忍法門（wǔ rěn fǎ mén）中，地前三十位菩薩總稱為伏忍。初地和二地、三地是信忍（xìn rěn，對佛法的堅定信念）。四地、五地、六地是順忍。七地、八地、九地是無生忍。十地和佛果是寂滅忍（jí miè rěn，證得寂滅涅槃的忍）。現在按照《仁王經》，進入第四地。 得到五神通（wǔ shén tōng，天眼通、天耳通、他心通、宿命通、神足通）是身業（shēn yè，身體的行為）的作用。得到陀羅尼（tuó luó ní，總持一切法）是意業（yì yè，意念的活動）的作用。辨才（biàn cái，善於辯論的才能）是口業（kǒu yè，語言的表達）的作用。這三者是化度眾生的妙門，是積累善業的真正寶藏，所以特別標明。 迦羅鳩村馱（Jiā luó jiū cūn tuó），也稱為拘留孫（Jū liú sūn），是過去七佛（qī fó）中的第四佛，也是賢劫（xián jié，現在這個時代）千佛之首。樓至（Lóu zhì），也稱為盧至（Lú zhì），意思是『渧泣』（dī qì，滴淚）。據說最初發愿時，一千人都立即成佛度化眾生。樓至最後成佛，於是說：『先成道的諸佛都度化了一切眾生，我后成道，應當度化什麼呢？』因此而滴淚。詔法師（Zhào Fǎ Shī）的頌文說：『如今這個賢劫，正當第九個小劫滅盡之時。在這個增減的過程中，有拘留孫等四佛。在六萬四千二百歲時，百歲壽命的釋迦牟尼佛出世。減到三十歲時，饑荒開始興起。二十歲時發生刀兵劫。兒子壽命是父親的八萬倍。在那一個增減劫中，彌勒菩薩（Mí lè Pú sà）將次第出現。從第十個小劫滅盡之時，到第十五個小劫滅盡之時，在那一個增減劫中，九百九十四位大聖將次第出現。』所說的賢劫，是指這個劫初時，有一千片蓮花出現在水上，諸天都說：『善哉！這個劫將有一千位賢人出世。』因此而得名。 囑累品（zhǔ lěi pǐn） 前一品讚歎佛法的真實利益廣大，所以這一品慇勤地付囑。
【English Translation】 English version: 'Zhe' refers to expounding the Three Emptinesses (sān kōng, referring to the emptiness of self, the emptiness of phenomena, and the emptiness of emptiness) and the doctrine of non-self (wú wǒ, a fundamental Buddhist teaching, referring to the absence of a permanent and unchanging self). 'You ren zhe' refers to clinging to the view of self (rén jiàn, the mistaken view of 'self'). 'Fa zhe' refers to understanding the absence of self and the absence of views (wú rén wú jiàn, transcending attachment to 'self' and 'phenomena'). 'Ren zhe' refers to ordinary people, sages, and those of the Three Vehicles (sān shèng, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). 'Fa zhe' refers to the Dharma-nature (fǎ xìng, the true nature of all phenomena). To know definitively that all dharmas are without difference, without distinction, like empty space, and no longer give rise to any views. The commentary says: 'Above, observing that conditions (yīn yuán, the causes and conditions for the arising of things) are impermanent (wú cháng, changing and unstable) and without self.' The various views refer to the aforementioned Dharma gate of leaving behind all wrong views (xié jiàn, incorrect views) and attaining the non-origination forbearance (wú shēng rěn, the realization of the non-arising and non-ceasing of all dharmas). Those who attain the yielding forbearance (róu shùn rěn) in the Mahāprajñāpāramitā Sūtra belong to the ordinary people outside the Three Forbearances. The Dry Wisdom Ground (gān huì dì) is the inner ordinary person of Subduing Forbearance (fú rěn, subduing afflictions). Yielding Forbearance (shùn rěn) is the Eight Persons' View (bā rén jiàn). From here on, it is called Non-Origination Forbearance. Although practitioners of the Three Vehicles all experience these stages, the Two Vehicles (èr shèng, Śrāvakayāna and Pratyekabuddhayāna) do not accept the name of forbearance in order to attain Nirvana. Bodhisattvas accept the name of forbearance because they are not in a hurry to attain Nirvana. If according to the Rén Wáng Jīng (Sūtra of Humane Kings), among the Five Forbearance Dharma Gates (wǔ rěn fǎ mén), the thirty Bodhisattvas before the grounds are collectively called Subduing Forbearance. The first, second, and third grounds are Belief Forbearance (xìn rěn, firm belief in the Dharma). The fourth, fifth, and sixth grounds are Yielding Forbearance. The seventh, eighth, and ninth grounds are Non-Origination Forbearance. The tenth ground and the Buddha-fruit are Quiescent Forbearance (jí miè rěn, the forbearance of attaining quiescent Nirvana). Now, according to the Rén Wáng Jīng, entering the fourth ground. Attaining the Five Supernormal Powers (wǔ shén tōng, divine eye, divine ear, knowledge of others' minds, knowledge of past lives, and divine feet) is the function of body karma (shēn yè, actions of the body). Attaining Dhāraṇī (tuó luó ní, upholding all dharmas) is the function of mind karma (yì yè, activities of the mind). Eloquence (biàn cái, the ability to debate skillfully) is the function of speech karma (kǒu yè, expression of language). These three are the wonderful gates for transforming sentient beings, and the true treasure of accumulating good karma, so they are specifically indicated. Kakusandha (Jiā luó jiū cūn tuó), also known as Krakucchanda (Jū liú sūn), is the fourth Buddha of the Seven Buddhas of the Past (qī fó), and the first of the Thousand Buddhas of the Bhadrakalpa (xián jié, the present eon). Krakechchhanda (Lóu zhì), also known as Ruchika (Lú zhì), means 'tears' (dī qì, dripping tears). It is said that when he first made his vow, a thousand people immediately became Buddhas and transformed sentient beings. Krakechchhanda became a Buddha last, and then said: 'The Buddhas who attained enlightenment first have all transformed all sentient beings. What should I transform when I attain enlightenment later?' Therefore, he shed tears. The verse of Dharma Master Zhao (Zhào Fǎ Shī) says: 'Now in this Bhadrakalpa, it is just when the ninth minor kalpa is about to end. In this process of increase and decrease, there are four Buddhas, including Krakucchanda. At the age of 64,200 years, Śākyamuni Buddha with a lifespan of one hundred years appeared in the world. When it is reduced to thirty years, famine begins to arise. At twenty years, the kalpa of swords and weapons occurs. The lifespan of the son is 80,000 times that of the father. In that one increasing and decreasing kalpa, Maitreya Bodhisattva (Mí lè Pú sà) will appear in sequence. From the time when the tenth minor kalpa ends, to the time when the fifteenth minor kalpa ends, in that one increasing and decreasing kalpa, nine hundred and ninety-four great sages will appear in sequence.' The so-called Bhadrakalpa refers to the beginning of this kalpa when a thousand lotus flowers appeared on the water, and all the devas said: 'Excellent! A thousand sages will appear in this kalpa.' Therefore, it is named. Entrustment Chapter (zhǔ lěi pǐn) The previous chapter praised the true benefits of the Dharma as vast, so this chapter earnestly entrusts it.
囑也。新學二法一毀法一慢 師重師即敬法尊法即修行。若行即斷惑成聖。以此而推。雖云敬師乃成自敬矣。而新學者輕師慢法自塞于進求之路耳。先學二法。一者欺人。二者誷法。盡新學即利地之業可成。專政實相即自濟之功克就。奈何輕人失於慈惠誷真滯于真見。然此誡誡之至也。凡預進求幸各銘於心腑耳。
凈名經關中抄第二卷
【現代漢語翻譯】 現代漢語譯本： 這是囑咐之言。新學者有兩種過失：一是譭謗佛法，二是輕慢老師。尊重老師就是敬重佛法，敬重佛法就能精進修行。如果能夠修行，就能斷除迷惑，成就聖果。由此推論，雖然說是尊敬老師，實際上是成就對自己的尊敬。而新學者輕視老師，怠慢佛法，自己堵塞了進步求學的道路。先學者有兩種過失：一是欺騙他人，二是欺騙佛法。如果新學者能夠做到不欺騙，那麼利益眾生的事業就可以成就；如果能夠專心證悟實相，那麼自我救度的功德就可以完成。奈何輕視他人，就會失去慈悲和恩惠；欺騙真理，就會滯留在錯誤的見解中。因此，這些告誡是非常重要的。凡是想要進步求學的人，希望你們都銘記在心。
《凈名經關中抄》第二卷
【English Translation】 English version: This is an exhortation. New learners have two faults: one is to slander the Dharma (teachings of Buddhism), and the other is to be disrespectful to the teacher. Respecting the teacher is respecting the Dharma; respecting the Dharma leads to diligent practice. If one can practice, one can cut off delusion and attain sainthood. From this, it can be inferred that although it is said to respect the teacher, it is actually achieving self-respect. However, new learners who despise the teacher and neglect the Dharma block their own path to progress and learning. Former learners have two faults: one is deceiving others, and the other is deceiving the Dharma. If new learners can avoid deception, then the work of benefiting sentient beings can be accomplished; if they can focus on realizing the true nature of reality, then the merit of self-salvation can be achieved. Alas, despising others leads to a loss of compassion and kindness; deceiving the truth leads to stagnation in wrong views. Therefore, these admonitions are extremely important. All those who aspire to progress and learning, I hope you will engrave them in your hearts.
Vimalakirti Sutra Guanzhong Commentary, Volume 2